The Class 



BS 2535 
.G7 
Copy 1 



The Desk. 



A MANUAL FOR 

Sunday-School Teachers and Preachers. 



NEW TESTAMENT— GOSPELS and ACTS. 



AMERICAN TRACT SOCIETY, 

150,- NASSAU STREET, NEW YORK. 




Book .^l 1 



THE 



CLASS AND THE DESK: 

A MANUAL FOR 

SUNDAY SCHOOL TEACHEES. 



|fofo Cestmmni juries— (gospels anb %da. 



BY REVS. 

JAMES COMPER GRAY 

AND 

CHARLES STOKES CAREY. 



AMERICAN TRACT SOCIETY, 
150, Nassau Street, New York. 



k ft7 



PUBLISHED BY AMERICAN TRACT SOCIETY BY ARRANGEMENT WITH 
THE AUTHOR 



s.nlC' 



H 18 
Army and «. 



PREFATORY REMARKS. 



Preparation for the class is universally admitted to be a duty by 
all earnest Sunday-school teachers, and is recognized as a necessary 
condition of pleasure and success in their work. By a great multi- 
tude of teachers, however, the simplest preparation is felt to be no 
easy matter. Time is the great want of many whose weekly occu* 
pations leave them but little leisure ; hooks, of a practical nature^ 
are the great need of many more ; while a knowledge of systematic 
arrangement is possessed by few who have both the former require- 
ments. In the majority of cases, the teacher who addresses himself 
to the work of preparation, knows not how nor where to begin. 
He can read the Bible for his own profit, but cannot readily prepare 
a lesson from it for the edification of others. One of two conse- 
quences is likely to follow : either the work of teaching is pursued 
in a desultory and inefficient manner, or, appalled by unforeseen 
difficulties, the teacher presently retires from his post. It is tc 
meet such difficulties that this volume has been prepared. Ever 
these preparations will not be successfully used without some little 
previous study ; since they are designed to aid, and not supersede 
diligence on the teacher's part. Hence they have been constructed 
on the principle of suggestiveness. Helps of an exhaustive kind 
would injure rather than benefit. Suggestive hints, such as the 
teacher may follow out according to the bent of his own mind, are 
the things most needed. Such hints arranged systematically — more 
to aid the memory than for purposes of sermonic division in class 
teaching — are all that is attempted ; all that could be attempted in 
bo limited a space ; all, indeed, that the sanetified ingenuity of the 
teacher will require. Suggestions admit of variety of illustration, 



PREFATORY KJSMARKS. 

suited alike to both the teacher and the scholar ; anything beyond 
this, would stereotype both thought and expression. 

Although this very unpretending volume is prepared primarily 
for the use of Sunday-school Teachers, it is believed that it will be 
found of considerable service to many more. Heads of families 
may find it a pleasant exercise to use the lessons amongst their 
children ; while Sunday-school Visitors and Local Preachers will,, it 
is hoped, find, in the Analyses and Outlines, materials for their 
addresses and sermons. 

That this manual may prove very useful to many labourers in 
the Master's vineyard is the earnest prayer and hope of their 
kiincere friend, 

THE AUTHOR. 



CONTENTS. 



6 

7 
8 
9 
10 
11 
12 
13 
14 
15 
16 
17 
18 
19 
20 
21 
22 
23 
24 
25 
26 
27 
28 
29 
30 
31 
32 
33 
34 
35 
36 
37 
38 
39 
40 
41 
42 
43 
44 
45 
46 
47 
48 
49 
SO 



Shepherds of Bethlehem 

Wise men of the East 

Murder of the Innocents 

The model scholar 

The baptism of Jesus 

The temptation of Christ 

The Israelite indeed 

The first miracle ... 

The new birth 

Jesus at Jacob's well 

The nobleman's son 

Jesus rejected 

Jesus at"Capernaiun (1) 
(2) 
(3) 

The Beatitudes 

Miraculous draught of fishes 

Man with the palsy 

Pool of Bethesda ... 

Jesus concerning himself 

The Sabbath day ... 

The withered hand 

The centurion's servant 

The widow of Xain 

"Woman that was a sinner 

The blind and dumb 

Signs from Heaven 

Parable of the sower 

Parable of the tares 

The storm at sea 

Gadarene Demoniac 

Daughter of Jairus 

Two blind and dumb 

Jesus re-visits Xazareth 

Baptist beheaded 

Feeding the five thousand 

Walking: on the sea 

The bread of life ... 

Formality 

Syrophenieian woman 

The transfiguration 

The greatest 

Feast of tabernacles 

The man born blind 

The good Shepherd 

Cottagers of Bethany (1) 

The seventy 

The good Samaritan 

Cottagers of Bethany (2) 

The Lord's Prayer 



THE ( 


3LASS. 




... 2 


51 


The barren fig-tree 


. 122 


4 


52 


Woman with infirmity 


. 124 


... 6 


53 


Parables of the kingdom 


. 126 


8 


54 


Parable of great supper 


. 128 


10 


55 


Lost money and sheep 


. 130 


... 12 


56 


Prodigal son (1) 


. 132 


14 


57 


„ „ (2) 


. 134 


16 


58 


Dives and Lazarus 


. 136 


18 


59 


The ten lepers 


. 138 


20 


60 


The unjust judge 


. 140 


26 


61 


Pharisee and publican ... 


. 146 


28 


62 


The young ruler 


. 148 


... 30 


63 


Vineyard labourers 


. 150 


... 32 


64 


Bartimeus ... 


. 152 


... 34 


65 


Zaccheus 


. 154 


36 


66 


Parable of pounds 


. 156 


hes 38 


67 


Cottagers of Bethany (3) 


. 158 


40 


68 


Procession to Jerusalem 


. 160 


42 


69 


The fig-tree cursed 


. 162 


... 44 


70 


The two sons 


. 164 


50 


71 


Wicked husbandmen 


. 170 


52 


72 


Marriage of king's son ... 


. 172 


... 54 


73 


Watchfulness ... 


. 174 


56 


74 


The ten virgins 


. 176 


... 58 


75 


The judgment 


178 


60 


76 


Disciples' feet washed ... 


180 


... 62 


77 


The last supper 


. 182 


64 


7S 


The farewell ... 


184 


66 


79 


High-priestly prayer 


. 186 


68 


80 


The betrayal 


. 188 


74 


81 


Judgment hall (1) 


. 194 


76 


82 


„ (2) ... .. 


196 


78 


.83 


Words from the cross ... 


198 


... 80 


84 


The cruci fixion ... 


. 200 


82 


85 


The burial 


. 202 


L ... 84 


86 


The resurrection 


. 204 


86 


87 


Post-mortem appearances 


. 206 


88 


83 


The ascension 


. 208 


90 


89 


Day of Pentecost 


. 210 


92 


90 


The beautiful gate 


. 212 


98 


91 


Ananias and Sapphira 


218 


100 


92 


Apostles imprisoned 


220 


102 


93 


The first martyr 


. 222 


104 


94 


Simon Magus 


224 


106 


95 


The Ethiopian eunuch 


. 226 


... 108 


96 


Conversion of Saul 


. 223 


110 


97 


St Peter at Lydda and Joppa 


230 


112 


98 


Cornelius the centurion 


232 


... 114 


99 


St Peter imprisoned 


. 234 


116 


100 


Elvmas the sorcerer 


. 2:36 



CONTENTS. 



Class,— continued. 



101 Lame man at Lystra 242 

102 Church at Antioch ... ... 244 

103 Timothy and Lydia 246 

104 The Pythoness 248 

105 The Philippian jailor 250 

106 St Paul at Thessalonica and 

Berea ... ... ... ... 252 

107 St Paul at Athens 254 

108 St Paul at Corinth 256 

109 St Paul at Ephesus (1) 258 

U0 „ „ (2) 260 



111 Eutychus 266 

112 Paul and Agabus 268 

113 St Paul at Jerusalem (1) ... 270 

114 „ „ (2) ... 272 

115 „ „ (3) ... 274 

116 St Paul at Ca3sarea: Felix ... 276 

117 „ „ Festus ... 278 

118 „ „ Agrippa 280 

119 St Paul's voyage to Rome (1) 282 

120 „ „ „ (2) 284 



THE DESK. 



1 Remember thy Creator 22 

2 Foolish youth's legacy 23 

H A tale that is told 24 

4 Lawful covetousness 25 

5 Friendship ... ... ... 46 

6 Rehoboam 47 

% Jacob and Esau 48 

8 The well at the gate ... ... 49 

9 The living Redeemer ... ... 70 

10 Jesus and little children ... 71 

Jl Advice to the tempted 72 

J 2 Early sought, long loved ... 73 

13 Humility 94 

14 , David and Goliath 95 

15 Old friends 96 

16 Sonship 97 

17 The Holy Bible 118 

18 A child and a king 119 

19 How a child may be known ... 120 
2C David and his harp 121 

21 Hazael 142 

22 Give me thine heart 143 

23 Thou God seest me 144 

24 The call of Samuel 145 



25 The ark of bulrushes 166 

26 Respect due to old age 167 

27 Ignorance of childhood 168 

28 Children a heritage 169 

29 Useful children 190 

30 The younger brother 191 

31 Watching for morning 192 

32 Ishmael 193 

33 The boy king 2L4 

34 The captive maid 215 

35 The words of Jesus 216 

36 "Without money or price ... 217 

37 Timothy ... ... 238 

38 St John in Patmos 239 

39 The little fire 240 

40 Kindness to animals ... ... 241 

41 Delighting in mercy 262 

42 Truth and falsehood .- 263 

43 Come to Jesus 264 

44 Economy 265 

45 Lessons learned in a cave ... 286 

46 Forgiveness of injuries 287 

47 Ruling one's spirit and taking a 

city 288 



HINTS TO TEACHERS ON THE USE OF 

THE FOLLOWING NOTES OF PREPARATION FOR THE 

SUNDAY SCHOOL. 

The following method is recommended. Let the selected lesson be first read 
over by the teacher at home, and carefully compared with the text on which 
it is founded, the Scripture references being also, at the same time, consulted. 
An hour will in most cases amply suffice for this preliminary work. Surround- 
ed by his class in the school let this be the order of procedure. In the first 
place let the Scripture portion, indicated at the head of the lesson, be read by 
the class, without comment. Then let it be read through a second time, the 
teacher adding — by way of explanation — such remarks as may be suggested by 
the "notes ; " taking care by frequent questions and recapitulation that the 
whole is understood. Conclude with the analysis, directing the class to find 
out, and read the texts to which reference is made. A very little practice will 
show the teacher how much time he can afford to allot to each of these three 
steps. It will be found to be advantageous to commence with the first lesson 
and proceed regularly through the volume : since the whole series comprehend 
•me principal incidents, &c. 3 of the Gospel History and the Acts conveniently 
arranged. 

The Analyses of the Lessons, as well as the Outlines of Sunday School Ser- 
mons, will, it is believed, be useful to those who have occasionally to deliver 
an address from "the desk" of the school. 

References to different distinguished authorities have been added in the hope 
that they may be useful to those who have access to their writings. Those 
who do not possess these books will not be inconvenienced by the references, 
but will simply pass them over. 



ABBREVIATIONS. 

It has been found to be needful for the sake of condensation to use certain con- 
tractions, which will in most instances be readily understood. The following 
are the principal : — 



ref. 


means 


reference, 


or 


refer 


to. 


ill. 


means 


illustration. 


sig. 


,, 


signifies. 








all 


>> 


allusion. 


com. 


V 


compare. 








marg. 


n 


margin of ref. Bible 


i. e. 


11 


that is. 








Seb. 


n 


Hebrew. 


Gk. 


11 


Greek. 








=z 


?> 


equivalent to. 


in loc. 


11 


in this place. 













To save the space that would be occupied by the reprinting of proper names, 
their initial letter only is used after the name has been given. Thus in the 
first lesson, in note on verse 8, the letter B. plainly means Bethlehem. Other 
cor tractions are equally self-interpretative. 
a 1 



Less. 1. THE SHEPHERDS OF BETHLEHEM. (Notes.) 



Read Luke ii. 8—20. 



8 same country ; i.e. nr Bethlehem. Bethlehem = house of bread (Gen. 
xxxv. 19; Mic. v. 2). Bethlehem-Ephratah = fruitful house of bread, 
Jesus, who was born here, is the bread of life (Jo. vi. 48). B. is 6 
m. S.W. of Jerusalem. So small as not named among the cities of Judah. 
David was born here, hence called " city of David " (v. 11). A convent 
now stands over the supposed place of the nativity, and a silver star is 
placed over what is shown as the exact spot. Each el's tomb is 2 m. out 
of B. (Gen. xlviii. 7). ... keeping watch, com. David (1 Sam. xvii. 34), 
in his time against wild beasts ; in time of Jesus against robbers. Shep- 
herds had need of vigilance, patience, tenderness, courage. Jesus, the 
good Shepherd (Jo. x. 14; Heb. xiii. 20; Ps. xxiii. ; xcv. 7; cxxi. 3). 

9 angel sig. messenger ; evangel = a message, usually applied to the gospel ; 
evangelist = gospel messenger. - . . came upon = descended, appeared. 
Glory of the Lord, i. e. the shekinah (Exod. xxiv. 16 ; Num. xiv. 10). 
Angels were much interested in life and work of Jesus (Matt. iv. 11 ; xxviii. 
2 — 7 ; Lu. xxii. 43). ...sore afraid, the vision was so unexpected, and 

10 glorious. . . . Good tidings. Gospel sig. good news, from God = good, and 
spel = a word. . . . To all people, so far did the old promise reach (Gen. 

11 xii. 3 ; Matt, xxviii. 19 ; Lu. ii. 31, 32 ; xxiv. 47). . . . Saviour. Jesus = 
Saviour (Matt. i. 21). Christ = anointed. Christ Jesus = the anointed Savi- 
our. Joshua Heb. for Jesus. Messiah Heb. for Christ (Jo. i. 41, marg.). 

12 sign. The sign consisted not in his being a babe, or in swaddling 
clothes; but that he was "lying in a manger." Probably there were 
other babes in Bethlehem, but there was only one in such a place. „ . . a 
manger = a stable, a place for the cattle, perhaps it was a cave. . . . no 
room. He was thus early " cast out and rejected." . . . inn. Probably one 
of the large caravansaries or khans provided for the use of pilgrims. (See 
Kitto, Daily Illus. and Pict. Bible in loc.) Note : — Yery few Inns can 

13 now-a-days find room for Jesus. ...suddenly. A multitude of angels 
came to confirm the message of one, to express their own joy, and re- 
move any doubt from the shepherds' minds. Note : — Angels sang for joy 
when the Saviour was born ; and they sing for joy when a saved soul is 

14 new born (Lu. xv. 7, 10). ...The angels' words stated the end of the 
Saviour's coming = the highest glory of God, peace between God and man, 
and between man and man, and also good-will, &c. (2 Cor. v. 19 ; Jo. 

15 iii. 16, 17). ...the shepherds said, they were before too astonished to 
speak. Now they doubted not the vision, hence they were prompt in obey- 

16 ing. . . . they came with haste. They were joyous and eager. Had they 
delayed, they would have missed the sight. By seeing the sign, they 

17 proved the truth of the message. . . . when. Sight gave them boldness. 
They were bold to speak. He who has both heard and seen will be boldei 

18 than he who has only heard. ...wondered. "Well they might. How 

19 should these shepherds know if they had not been told? . . . but Mary. 
Here was another sign for her. She doubtless wondered also. How the 
recollection of this must have comforted her heart in after years ! 

20 Praising God. Not thinking so much of the angels, or of their deserts, 
as of the goodness of him who at last had visited his people. To him our 
thanks should rise. 

See Robertson on " the Good Shepherd," Sermons, vol. ii. p. 283. Also 
Archer Butler's Sermons, vol. i. p. 255. Also Dr. Jas. Hamilton's Lessons 
from the G^eat Biography, p. 49. Thomson, Land and Book, pp. 62, 63. 



(A?ialysis.) the shepherds of bethlehem. Less. 1. 3 



The preacher — The congregation — The sermon. 

I. The preacher : — " A n angel" Never undertook a more gladsome task, 

or more gladly did the Master's will. Angels had often been execu- 
tioners of wrath ; now messengers of mercy. None need be ashamed 
of Jesus, since even a multitude of angels delighted to confess him. 
Let all — even children — preach Jesus. An angel was the first- 
preacher of the gospel. The "glad tidings " of the last day will be 
proclaimed by an angel (1 Thess. iv. 16). The angel a pattern 
preacher, — short and to the point. The glory of Christ and of the 
gospel may be inferred from the nature and character of the 
preacher. Not even great kings had such a herald as Jesus, who 
was " greater than Solomon." 

II. The congregation: — " Shepherds : " — representative men; not to 

princes who are few, but to peasants who are many, The gospel 
for all (Matt. xi. 5 ; Mark xii. 37). Poor need, more than any, 
the "good news and glad tidings." They are poor indeed without 
religion ; rich with it (1 Pet. i. 3 — 5 ; Psa. xl. 17). These poor 
shepherds were thought of. They were at their proper work when 
the angel came. (See, in many instances, illustrations of God meeting 
men in their duties. David was keeping his sheep when the mes- 
senger came from Samuel, &c.) It was night when they heard the 
angel. Light in darkness. Bright light in the cloud of sorrow, and 
night of poverty, ignorance, &c. (Job xxxvii. 21). 

III. The sermon : The key-note of all true religious teaching since. 
Very short ; only a few sentences, easily remembered. Yevy pointed ; 
the angel went at once to the root of the matter. Very comprehensive ; 
peace, good-will, &c. (see notes on ver. 10 & 14). Very demonstrable ; 
there was a sign following (Acts ii. 22). Very powerful ; the shep- 
herds, who feared at first, were made joyful and bold. The " good 
news " turns our fear into joy, if we believe the tidings. 

Learn— 

I. That those who publish Jesus, rank with the angels. 

II. That however poor and unworthy, the gospel is sent to us. 

III. That God usually blesses men — and children — at their proper, lawful 

work. 

IV. That the gospel produces gladness and boldness. 

V. That those who receive the gospel should do their utmost to make it 

known. 
VI. That even poor shepherds may enter into the joy and labour of holy 

and mighty angels. 



4 Le&S. 2. THE WISE MEN OF THE EAST. (J¥otes.) 



Read Matt. ii. 1—12. 



1 Born in Bethlehem. Jesus associated with undistinguished places; as 
also Nazareth and Galilee (Jo. i. 46; Jo. vii. 52). Jesus rescues places 
and men from oblivion. Great men often arise from small places. Better 
to honour our native place than be honoured by it. ... Herod, i. e. the 
Great, son of Antipater, whom CsBsar made procurator of Judea. "When 
25 he was made by his father governor of Galilee ; and afterwards, by 
influence of Anthony, declared by Eoman senate K. of Judea. In cha- 
racter he was superstitious, cruel, haughty, crafty. . . . wise men. The 
Magi (whence magicians) were formerly a priestly caste of Persia and 
Media : they studied astrology, science, medicine (Simon Magus, or the 
Magician), w isem human sense. They now learned the higher wisdom. 
They were sincere and earnest men. . . . came to Jerusalem, whither their 
religion, &c, would not have brought them. Probably a long distance. 

2 Saying. The star was so strange, and its motions and appearance so 
striking, that they regarded it as an omen of some great event. Probably 
there was more than an astrological inquiry in this. They may have hacl 
some knowledge of the Jewish Scriptures. (See Num. xxiv. 17.) Their 

3 science aided their faith. . . . Troubled ; with Herod a political fear. He 
might lose his crown. The people too might fear the effects of change ; 

. 4 and what the Romans might do (Jo. xi. 48). ...He demanded. How 

ignorant of this great central fact of Scripture this man was. He said, 

5 " Christ." How soon his heart perceived the truth. .. .And they said: 

quoting Mic. v. 2. Thus they furnish testimony, unintentionally, to Jesus. 

7 Then : mark the craft of Herod. . . .privily ; he would keep the know- 
ledge, and the execution of his purpose, to himself. Some one else might 
warn the friends of Jesus, and he might miss his prey. He little thought 
of another who knew his heart, and might convey the warning. 

8 And he sent them to : a worldly king directs the way to Jesus. Often 
has the world in other ways pointed to Christ. . . . go and search, &c. ; He 
was very anxious. . . . that I may come, &c. : evidently (from v. 12) they 
were deceived by this show of piety. Had they seen the lie, the warning 
would not have been needful. How often are good men deceived by pre- 

10 tence and show. ... When they saw. They had not seen it before since 
leaving the East. Why did not the star guide them from the East to 
Bethlehem ? curious inquiry to be variously answered. Certainly but 
for the intention of Herod, the warning to go into Egypt would not have 
been needed ; and prophecy, in that point, at least, had not been fulfilled, 
(See vv. 13—15 ; also Jo. xv. 25 ; Matt. v. 18, and Luke xvi. 17.) What 

11a triumph to the sceptic, could a failure be detected ! . . . the house : no 
longer the stable or manger. See now the advantage of prompt obedience 
to the shepherds ; they would have missed the manger, i.e. the sign. . . . Pre- 
sented : the poor shepherds had nothing to present. Each must do what 
he can. All must come to Jesus ; and those who are able must " bring pre- 
sents" and " offer gifts" to help his cause. (Even the widow's mite was 
praised by him who knew the circumstances and purpose of the giver.) 
Note here how Providence furnished the means of that flight into Egypt. 
How else could the carpenter have afforded it ? The child is already 

12 made a blessing to him. (See Exod. ii. 9.) . . .being warned. God takes 
care of all his children (Isa. liv. 17). Man proposes, God disposes. Herod 
plans, God frustrates. (See Psa. ii. 2.) 

Note : Luke, who wrote from a Gentile point of view, records the 



{Analysis.) the wise men of the east. Less. 2. I 

The heavenly guide — The oriental pilgrims — The devout worshippers. 



I. The heavexly guide. a star. All things made for him. 
Nature serves its King. Its most glorious objects are employed as 
symbols of Christ, and may remind us of him. (The sun, the star, the 
vine, the rose, &c, &c.) His star : — bright and particular among 
other stars, as Christ among men. The greatest glory of the stars 
is that one thus served the Lord. Our greatest honour, too, to 
serve and point to him. It was seen in the East. In heathen lands, 
whither the glory of Christ shall extend. This far-seen star a type 
and a prophecy (Isa. lx. 3 ; 2 Pet. i. 19 ; Isa. ix, 2 ; Num. xxiv. 
17). The star as a guide was suited to the wise men. God merci- 
fully condescended to meet them in their own way. Science the 
handmaid of religion. May our studies ever lead to Christ. Infinite 
wisdom employs strange instruments for human instruction. 

II. The oriental pilgrims. They came from the East. Precise part 
not known. It is said (by Suetonius) that throughout the East there 
was a general and settled belief, that about this time one would 
come from Judea who would subdue the world. Perhaps the scattered 
Jews had circulated the prophecies concerning the Messiah. Hence 
the preparation of the minds of the Magi. Dwelling among idolaters 
their faith is conspicuous. They were faithful to their light (Acts 
x. 35). Some of their neighbours might think them foolish for 
travelling so far on such an errand. But their wisdom consisted in 
following a guide that pointed to Jesus. May such wisdom be ours. 
We have a better guide ; and Teachers, &c. 

III. The devout worshippers. Does not their sincere worship of this 
little child rebuke us for our half-hearted homage to the great King, 
and risen Saviour ? It was practical. They brought the best they 
had. Fit presents for a king (gold), a priest (frankincense), and 
a Saviour (myrrh). It was self-denying, involving a long and 
dangerous journey (the country much infested by robbers), and the 
surrender of valuable things. What does our worship cost us ? Christ 
is not far from any one of us. He has come to us. How many of 
us would willingly undertake such a journey, if that were the only 
way of seeing or finding Jesus ? (Matt. x. 37, 38.) 

Learx — 
I. That nature interpreted by the Bible may teach us much concerning 

II. That Jesus is the King of nature. [Jesus. 

III. That science serves its highest end when it leads to Jesus. 

IV. That without waiting for more light, we should walk by such as we 

already have. 
V. That we should be ready to make sacrifices for Christ, and the best 

sacrifice is a broken heart (Psa. li. 16, 17). 
YI. That they who seek shall find. 



worship of Jewish shepherds ; and Matthew, who wrote especially for 
Jewish converts, introduces these early Gentile worshippers. See Robert- 
son's Sermons, vol. ii. p. 1. Time of Nativity, Lardner, 1. 369 — 372. 



6 Less. 3. THE MURDER OF THE INXOCENTS. (Notes.) 

Bead Matt. ii. 13—23. 

13 When they, i.e. the wise men. (See less. 2.) ... angel : mark again the 
service of angels (and see less. 1). (Psa. xci. 12.) ...in a dream, 
observe in how many instances God had spoken to men in this way. (What 
other Joseph did God so instruct ?) ... Egypt : once a house of bondage, 
now a place of refuge. God works out his purposes by strange instru- 
ments. (E, south of Judea. Land of the Nile; of Pharaoh, of Moses, 
&c.) ... until :' not to abide, but to hide (Isa. xxvi. 20). Safe to obey 
God, however strange the command. . . . For, &c. : Joseph shall have the 
best of all reasons. The safety of the wonderful child. 

14 arose : perhaps the wise men had told him of Herod's inquiries. If so 
his mind would be prepared. . . .by night. It was by night that Israel fled 
from Egypt. Darkness the wicked man's cloak for sin (Jo. iii. 19) and 
God's mantle of protection. 

15 death of Herod, which occurred shortly after, of a most painful disease, 
at Jericho. . . . that it might be fulfilled, &c. (Hos. xi. 1). 

16 mocked, outwitted, made a fool of. That was how he viewed it, we know 
that it was God who thwarted his purpose (1 Cor. iii. 19). ...All the 
children : he would kill all rather than miss the one. . . . all the coasts, 
&c. : vicinity ; to make sure. . . .from two years, &c. : he went back far 
enough in time. . . . according to the time, i.e. from the time they saw 
the star in the East. . . . Diligently ; his calculations were carefully 
made. How vigilant are the wicked ! 

17 Then was fulfilled, &c. : Jer. xxxi. 15, a typical prophecy. Were not 
these slaughtered innocents the first Christian martyrs ? It is" said that 
one of Herod's children was at nurse at B. at this time and perished with 
the rest; and that Caesar hearing of it, remarked, "It is better to be 
Herod's hog than his child." 

18 Rama (1 Sam. i. 19), 6 m. N. of Jerusalem, Bethlehem 6 m. S.W. The 
whole district filled with lamentation. . . . Rahel, i. e. Rachel, buried near 
B., is represented as rising from the grave to lament. Figurative: to denote 
a grief that might touch the dead (as joy is spoken of, Luke xix. 40). 

19 Herod was dead, aged 70, 37th of reign. (See Josephus xvii. 6. 5, et seq.) 

20 saying, &c. : good news (Prov. xxv. 25). Permission to return home. 
which sought : they were living, who afterwards sought the marcs life. 

21 Archelaus. Herod had 3 sons; Herod, Philip, and A. A. obtained Judea, 
Idumea, and Samaria. He was crafty, cruel, and suspicious, like his 
father. Hence Joseph settled in the north, or Galilee ; where Herod An- 
tipas was governor. 

13 Nazareth in Zebulon ; S. of Cana ; nr Mt Tabor. In a valley amid 
beautiful scenery, now about 3000 inhabitants. (See Stanley's Palestine, 
&c, p. 357.) . . . Nazarene (Judg. xiii. 5 ; 1 Sam. i. 11), a slighted person. 
(Jo. i. 46, a proverbial saying.) — (See also less. 45.) Here our Lord 
dwelt for 30 years. Of this period, save one incident (for which see 
next lesson), we have no record (Jo. xxi. 25). There was the same 
wisdom in rejecting, as in selecting the facts of his life. A fuller record 
would have increased the size of the Bible, without affecting saving 
truth. Let us wisely use what is given, " till death and heaven reveal 
the rest," and observe Acts i. 21, 22. The apostles were to be witnesses 
only of what occurred from the baptism to the resurrection ; what 
happened before, not of theological importance, nor absoluf* Ay needful 
to increase doctrinal and saving knowledge 



(Analysis.) THE MURDER OF THE INNOCENTS. Less. 3. 7 



. The crafty king — The cruel edict— The wonderful preservation. 

The crafty king : — There was first the gathering of all the scribes. 
Perhaps he remembered : — Prov. xv. 22 and xi. 14. He would havo 
opinion of majority. Not two opinions ; testimony plain. All said 
Bethlehem, and tested their answer by the Book. We have in their 
answer the opinion of learned Jews. (2.) privately sent for the wise 
men. Flattered them by this mark of respect. Entered with 
patient minuteness on his inquiries. (3.) Masked his trouble under a 
pretended regard for the new prince. He — a king — would also worship 
him ! (4.) Possibly offered rewards for their information. He would 
send them, lest by going himself he might arouse suspicion. Note : 
Beware of the world's pretended interest in religion and religious 
people. (See Psa. lv. 21.) Having dismissed them with smiles and 
promises, he gloated over the prospect of success, and awaited their 
return (but, Psa. xxxvii. 12). 

The cruel edict. Herod's command. (Do you trace any resemblance 
between his conduct and that of a more ancient king ? See Exod. i. 
16 and 22.) How pitiless ! The innocent shall suffer, to secure 
death of one obnoxious. Our maxim is : — Better let 20 guilty 
escape, than punish one innocent. Herod's, the reverse of this. 
It is said that one of Herod's own children was there at the time. 
Eage blinded his memory, or stultified his affection. Possibly 
the latter. (See Kom. i. 31.) In too great haste to think or care 
about his own child. (See Psa. xxxvii. 12 — 15.) What consterna- 
tion when the soldiers did their work ! No love like a mother's 
(Isa. xlix. 15). Children of his own subjects. Thus he did his best 
to make himself hated and aid the pretensions of another. Defeated 
his own ends (Psa, cxviii. 9). 

The wonderful preservation. (What other child of former times was 
preserved, and how? See Ex. ii. 3, &c.) Herod waited in vain for 
return of wise men. Presently inquired, and found they had returned 
home. None could inform him about "the Holy child Jesus." 
He had been carried off under cover of darkness. How calmly God 
managed the whole event. What joy and thankfulness must Joseph 
and Mary have felt in the safety of their child. So do parents now 
rejoice when their children are saved from danger or sickness. Jesua 
saved by instrumentality of parents ; God does not now dispense with 
use of means. Parental affection is God's providence for children. 

Learn — 
I. Craft and guile bad policy. Honest purposes do not need masking. 

II. Wicked actions recoil on their perpetrator (Num. xxxii. 23 ; Hoa 

viii. 7). 

III. Whom God keeps are safely kept. 

See Ellicotfs H. Lectures, p. 77. Lar drier ^ I, pp. 353 — 4 



8 Less. 4. THE MODEL SCHOLAR. {Notes,) 



Read Luke ii. 40—52. 



40 and the child. A saying thrice repeated (i. 80, and ii. 52). Compare 
with generality of children. Many wax strong another way : — in sin, folly, 
&c. Sometimes, an undergrowth of good temper ; and an overgrowth of 
bad habit. . . .grace of God, &c. : favour of God (Matt. iii. 17 ; Psa. v. 
12 ; xxx. 5 ; cvi. 4). 

41 Now his parents. Passover (what was the occasion of institution ? 
what the mode of original celebration ? Exod. xxiii. 15, 17 ; xxxiv. 23, 
and Deut. xvi. 1, 16). Held in Jerusalem. Every Israelite must be pre- 
sent save children under 12, and the sick. Consider social, political, and 
historic effects of these feasts. Unity of nation. Number of people. 
Sanitary effects of travel, &c, &c. Women were excepted from the rule ; 
Mary's going proved her piety and maternal affection. 

42 twelve years old. He was now " a son of the law." 

43 fulfilled the days. Feast lasted seven days ; or eight, including the day 
on which the Paschal lamb was slain (Gal. iii. 24; Heb. x. 1 ; 1 Cor. v. 7). 
knew not. This may seem strange, but it shows the confidence they 
had in his knowledge and wisdom ; he did not need close watching. 

44 Supposing. For society and mutual protection the people of a district 
would naturally travel together. The young people would associate by the 
way. Jesus was thought to be among them. Presently he was missed, and 
sought for among the bands of travellers. 

45 They turned bach. Archelaus had been banished, after 10 years' reign ; 
still the memory of early perils would make them the more anxious. 

46 In the temple. Whither they would naturally go, as the centre of attrac- 
tion. . . . sitting. The common attitude of both scholars and teachers there 
(Luke viii. 35 ; x. 39 ; Acts xxii. 3 ; Matt. v. 1). ... three days. One for 
departure, one for return, one for search. (See less. 84.) . . . Doctors. 
Learned men, perhaps Gamaliel was one. (See Conybeare and Howson 
on Youth of Paid.) Possibly young Saul of Tarsus was there also.* 
Hearing and asking. Some hear without caring to understand, others 
ask more to puzzle the teacher than to learn. The first are thoughtless, the 
last pert. 

47 astonished, that one so young should not only know so much, but desire 
to know more ; and be able to grasp the deep things of God. We are 
often astonished that our scholars should be so careless about salvation, &c. 

48 when they, i. e. parents. . . . amazed at his companions and occupation. 
his mother, the first to speak, her love and grief so great. 

49 he said. He assumed they should have known what he was about. There 
must have been grounds for that assumption. . . . my Father's, i. e. his 
heavenly Father. How early Joseph was passed by. The silence of Joseph 
is suggestive. He felt he was only the earthly protector of the child, whom 
Providence had raised up (Jo. ii. 17 ; iv. 34). 

50 They understood not. They could only wonder. (See Lu. ix. 45 ; xviii. 
34 ; Matt. xiii. 56 ; Mark vi. 2.) 

51 and was subject. A part of his Father's business to obey his parents, 
but his mother. (See Lu. ii. 19, and less. 1.) 

See Robertson's Sermon on Early Development of Jesus, vol. ii. p. 196. Also 
Ellicotfs H. Lecture, 85, 86 n. } 88, 94, 99. 



* See Rev. T. Kinney, St Paul's Life, &c, pp. 29, 30, for the opposite view. 



(Analysis.) the model scholar. Less. 4. 9 

He was pious in purpose — Diligent in spirit — And wise in method. 

I. He was pious in purpose. (1.) " I must be about" &c. Thus early, 

the will of God was the rule of his life. It was that will, that he should 
increase in heavenly knowledge. He began early. Many attend to 
any business except this (Matt. vi. 33). (2.) This pious purpose 
led him to the house of God. Place for meditation, prayer, instruc- 
tion. (We come to H. of God, but what is our purpose?)— He 
loved that place, as it aided men to honour his Father, &c. (3.) His 
piety induced obedience to his parents. He first obeyed God, and 
then man (Matt, xxiii. 23 ; Eph. vi. 1 — 3). It is sometimes hard 
to obey heavenly and earthly parent. We must try to win our 
parents to what is right ; and commend our religion by our dutiful- 
ness. When they see that religion makes us love them better, they 
will not hinder our piety. 

II. He was diligent in spirit. So young, and yet so earnest ! How 

many of us are more than his age at this time, and yet have not 
begun to serve the Lord? (Kom. xii. 11). He began the great 
business of life early (1 Pet. ii. 21 ; 1 Tim. iv. 12). There should be 
industry in religion, as in other things. The young have to work for 
daily bread, and should not neglect bread of life (Psa. xc. 14 ; 
Prov. viii. 17). Sometimes there is bodily activity with menta] 
sloth. Jesus had an active mind. For lack of this many decreas* 
in knowledge and wisdom, as they increase in years. Knowledge 
— like the ant's provender— to be garnered particle by particle — to 
nourish the winter of life (Eccles. xii. 1). 

III. He was wise in method. (1.) He chose the best teachers. The 
doctors, whose business it was to study and teach the law of God. 
Our teachers and ministers make it their business to be able to in- 
struct us. (2.) He adopted a good plan, (a.) He listened ; without 
impertinent contradiction and interference. He, who could have in- 
structed his teachers, yet patiently listened. This a good pattern for 
all scholars. (#.) He inquired. Not to puzzle the teacher, as may 
be the way with some, but to find out the truth. Encourage chil- 
dren to inquire. Many explanations need explaining. The questions 
of the child show how far the teacher's words have been understood. 

Learn — 

I. Our^m duty to mind our heavenly Father's business. 

II. That we should obey our parents. 

III. That industrious study is needful for our success in acquiring know- 

ledge. 

IV. That we should seek saving knowledge at the most fitting sources. 

The sanctuary, the Sunday School. 
V. Do we listen and inquire? One important question that each 
should ask — " Wliat must I do to be saved ? " 



10 Less. 5. the baptism of jesus. {Notes.) 



Read Matt. iii. 1—17. (Also Mark i. 9—11 ; Luke iii. 21—23.) 

1 In those days, i. e. between A. d. 29 and 30. ... John, son of Za- 
charias and Elisabeth. (Lu. i. 5 — 25). . .. Baptist, from his peculiar rite. 

2 wilderness, west coast of Dead Sea, to J ordan. . . . saying, the sub- 
stance of his preaching, — call to repentance, and announcement of near- 

3 ness of gospel times. . . . This is he (Isa. xl. 3 — 5). . . . make paths, i. e. 

4 prepare men for the Messiah raiment, a very coarse cloth woven 

of camel's hair. (See Elijah's dress, 2 Kings i. 8.) A Prophet's dress 
(Zech. xiii. 4) . ... Locusts. The large winged grasshopper which bears 
this name, and which the Arabs eat broiled, and steeped in oil.* (See 

5 Matt. xi. 9, and also less. 44.) . . . Jerusalem, i. e. the people of these 
places. We often say England, or London, &c, did and said so and so, 

6 meaning the people. . . . confessing, not professing faith in Jesus ; but 
acknowledging that their souls were denied, and needed to be cleansed. 

7 Pharisees. Men who were scrupulously exact in their observance of the cere- 
monial law, and who prided themselves thereupon, (See less. 73, and also 
Matt. xvi. 6 ; xxiii. 13 ; Lu. xi. 39.) They minded the letter, and 
neglected the spirit of the law (2 Cor. iii. 6) ; hence they opposed Jesus, 
who explained and enforced the spirit. . . . Sadducees were opposed to and 
by the P. (Matt. xvi. 6 ; xxii. 22, 34). They denied the resurrection, and 
disbelieved in angels. John rejected them because they were insincere, 
and did not confess their sins. . . . wrath to come. Wrath past, as illus- 
trated by the Flood, and fate of Sodom, very terrible ; but this, more awful. 

8 Fruits. Signs, that prove genuine sorrow for sin ; as prayer, and a new 

9 life (Matt. vii. 17). . . . we have Abraham. Men are foolish to trust in 
the piety of others. Good people have sometimes wicked children (1 Sam. 
ii. 12). ...God is able to make such descendants of Abraham as they 

10 were (Jo. viii. 33 — 39). . . . (See and explain vii. 19 ; Lu. xiii. 7 — 9 ; Jo. xv. 

11 6.) ... John confesses himself to be only the herald of the greater one ; 
and his baptism to be a type of the greater baptism. . . . Fire, for as fire 
destroys the dross, so Jesus by his Spirit destroys sin, and purines the soul. 
(See Acts ii. 3, 4, where flames of fire typified the consuming power of 

12 the Spirit over sin, &c.)f ...Here the work of Jesus is illustrated by 
the husbandman separating the chaff from the wheat (Matt. xiii. 30. See 

13 also less. 36). ...Jesus humbly acknowledged John, as John boldly 
confessed Jesus (1 Sam. ii. 30). He would also teach the people by his 
example to respect all teachers sent from God (Jo. iv. 2) ; though less 

14 than himself. . . . I have need. This greatest of the prophets, like all the 

15 rest, pointed to Jesus. . . . To fulfil all. It was right that the prophet 
should be recognized. This was not the whole of righteousness ; but he 
would fulfil this as a part of the whole. When men were admitted as pro- 
selytes three things were needful : — circumcision, baptism, oblation. Now 
the second was added by Jesus to the first; the third would be consum- 

16 mated on the cross. . . . Like a dove : probably in such a visible form. 
Dove, the emblem of purity and peace (Isa. xi. 2, and xiii. 1 ; Lu. iii. 

j 7 22; Jo. i. 32, 33). ...a voice. God bears witness to the Son, and 

accepts him (Jo. v. 23 ; viii. 49 ; v. 31—37). 
See WJieeler's Analysis of New Test. History, p. 36, and ref ; also a suggestive 

sermon by Robertson, vol. i., p. 130. 

* Granville Penn's Sup. annot, p. 6. 
t See Dr B. W. Hamilton, Sermons, 2nd ed., vol. i. p. 218, 



Analyst*.) THE baptisai of jesus. Less. 5. II 

The herald — The proclamation — The seal. 

I. The heeaed. His appointment foretold (Isa. xl. 3 — 5 ; Mai. iv. 
5 ; Jo. iii. 27. 28). His birth accompanied by strange signs (Lu. 
i. 5 — 25; 57 — 80). His manner of life abstemious (Lu. i. 15: Matt, 
iii. 4). His appearance remarkable (Matt. iii. L) His notoriety 
great (Matt. iii. 5; Matt. xiv. 5.) His eminence distinct (Matt. xi. 
9 ; Lu. xi. 1). His dwelling instructive : — The wilderness, apart from 
haunts and temples of men. His ordinance typical. Yet the man 
and life were subservient to the great purpose of pointing to. and 
preparing the way of. Jesus Mo. i. 15 — 28). Hence this greatest 
of men acknowledged his littleness and bowed to Jesus (Jo. i. 27 ; iii. 
30). True greatness is to serve the Lord (Lu. ii. 26 . 

II. The froclamatkxn was publicly published. It concerned all. It 
contained matters of the first importance. It included three chief 
things : — 1. A call to repentance, as the condition of participating in 
the kingdom of heaven, i.e. in gospel blessedness (v. 2). 2. A call 
to holiness of life, as the test of true repentance. Without this all 
professed sorrow for sin is self-delusion, and a mockery of God. 3. 
A call to Jesus, whose death is the true atonement : and whose blood 
alone cleanseth from all sin. This proclamation was faithfully pub- 
lished even to the enemies of Christ, and at the hazard of his own 
life (Jo. i. 29). 

JI. The seal. Besides the significant act. and words of John, there 
were signs from heaven. One spoke to the eye : — the descending 
dove ; — the other to the ear : — the voice, that testified. TVhat equal 
witness had any teacher or prophet \ Who can dare to disbelieve the 
voice from the excellent glory? (See 2 Pet. i. 17.) Do our life and 
character agree with a hearty belief of the witness I (Heb. x. 28, 29 ; 
Heb. xii. 25, 26.) 

.JBAKN — 

I. That he must be great who had such a forerunner. 
II. That the great are made greater by serving Christ. 
HI. That there is no true godliness without repentance. 
IT. That true repentance is known by its fruit. 
V. That the teacher's work is to point men to Jesus. 

VI. That Jesus is to be pointed to as ;i the Lamb of God." 

VII. That to reject Jesus is to insult God, and pass by the only way of 

salvation (Heb. ii. 3 ; Acts iv. 12 , 

See E'.Ucotfs H. Lecture, pp. 101, n., 106. 108 ; also pp. 102, n , 103. Anl 
Stanley's Sinai and Palestine, p. 305. 

B 



12 Less. 6. THE TEMPTATION OF CHRIST. {Notes.) 

Read Matt. iv. 1—11. (See also Mark i. 12, 13 ; Luke iv. 1—13.) 

Notice the time of the temptation : — immediately after the descent of the 
Holy Ghost, and before he entered upon his life work. Satan would em- 
hitter his happiness, and destroy his power for good. Jesus " suffered 
being tempted.' ' Lllicott, Hulsean Lecture, 109, n., 111. 

1 Then : — directly after the blessing. Prayer, meditation, &c, being now 
needful. "Led up;" — impelled — prompted. ...The Spirit — the Holy 
Spirit. . . .to be tempted (Heb. iv. 15 ; Lu. xxii. 28). . . . the Devil : — the 
chief of the angels who kept not their first estate (Jude 6). He has also 
many other names (Rev. ix. 11; Matt. xii. 24; 2 Cor. vi. 15; Jo. xii. 
31 ; Matt. ix. 34 ; Eph. ii. 2 ; 2 Cor. iv. 4 ; Jo. viii. 44 ; Rev. xii. 10 ; 1 
Pet. v. 8 ; Eev. xii. 9, &c). 

2 Fasted, Lu. iv. 2. Give some other instances of long fasting (Moses, 
Ex. xxxiv. 28 ; Elijah, Deut. ix. 9). Jews considered F. a religious duty 
(Josh. vii. 6; Judg. xx. 26). Sanctioned, but not commanded, under the 
gospel (Matt. vi. 18 ; ix. 15 ; Acts xiii. 3 ; 1 Cor. vii. 5.) 

3 If thou be. How should that thought enter the mind of Satan, if Jesus 
were not, &c. He would have Jesus doubt what he himself knew. . . . com- 
mand. Temptation suited to condition ; plausible also. Jesus could have 
done this, but not at such a bidding. Mlicott, H. Led., 112. 

4 It is written. Jesus teaches the tempted to fall back on word of God. 
Man shall not. Food for the soul is needed, as much as food for the 
body. If the body be wrongly cared for, then the soul will suffer. Men 
who are dishonest and untruthful to get bread, forget that they need other 
food, which their dishonesty prevents their getting. 

5 Then. Satan meets with a rebuff, but does not acknowledge his defeat. He 
tries again. . . . Holy City : — Jerusalem. . . . setteth, prompted him to go 
there. . . .pinnacle, some elevated part, as the roof or tower. Mlicott, 112. 

6 It is written : — The devil can quote Scripture too. So also can bad men 
for evil purposes. (See Ps. xci. 11, 12.) 

7 It is written : — again Jesus also quotes the Book (Deut. vi. 16). Jesus 
would not test one Scripture by breaking another. He would trust, but 
not tempt, God. He would have the help of angels if he kept to duty, 
but was not to presume on that help even though he did foolish and wrong 
things. We are not to live in sin, that grace may abound. 

8 again : how determined to ruin Jesus ! . . . sheweth, in some way caused 
Jesus to see them ; to dwell mentally upon them. 

9 all these things : — they were not his to give. The prince of this world is 
a usurper and a liar from the beginning. Yet there is much of this world 
to be got by worshipping, i.e. serving, the devil ; but how about the 
next world? (Jo. xii. 25 ; Matt. vi. 33.) 

10 Get thee hence. Satan, a Hebrew word, meaning enemy. The Devil 
an enemy to God and man. Here seeking to destroy Jesus as the 
Redeemer ; and consequently all men in Christ, the second Adam : as he 
had before ruined the human race in the first Adam. ...it is written : once 
more Jesus quotes the Scripture. " The Word of God tells me I must 
worship God, not thee." 

11 Then the devil leaveth. Conquered at last: and we come off more than 
conquerors through him that loveth us. Jesus conquered for us. He 
is the victorious " captain of our salvation" (Jas. ii. 19). . . . angels came. 
The reward of trusting God (Heb. i. 14). (See on Angels, less. 1.) 

Set Great Biography {JDr J. Hamilton), p. 67. 



{Analysis.) the temptation of Christ. Less. 6. 13 



The scene — The circumstances — The result. 

I. The scene. The wilderness. Com. with garden of Eden, where the 
first Adam fell. Terrors of wilderness : no food ; wild beasts (Marl; 
i. 13). Jesus was hungry. The garden of Eden : beautiful; 
fruitful. Yet Adam fell, while Jesus stood (1 Cor. xv. 47). 
Superiority of the second Adam. Temptation of Jesus strengthened 
by the scene. The world around us a garden. Use the world as 
not abusing it. We hare the whole armour of God with which to 
resist the wiles of the adversary (Eph. vi. 10 — 18). 

II. The circumstances. First Temptation: — ' ; lust of the flesh. ,; 
Suited to physical condition. What will not the hungry do ? Some 
times steal. Better die than sin. " All that a man hath will he give 
for his life." — " But your heavenly Father knowetk," &c. (Lu. xii. 
30; Job xxxviii. 41 ; Ps cxlvii. 9). Stones (i.e. the earth) are 
made bread, by lawful work. The great battle of life is to turn 
stones, and all we -work upon, into instruments of living, We are 
not to work by Satan's methods. Second Temptation : — " pride of 
life." Men are naturally ambitious; and love power and wealth. 
Jesus " made in all points like as we are, yet without sin." The 
kingdoms are his, but he did not sin to get them (Matt. v. 5). 
Honesty is the best policy, but men should be honest, not for the 
policy's sake, but because it is right. God has given Jesus what 
Satan could not. Better to have even a little with God's blessing, 
than much without it (Prov. xv. 17). Third Temptation: — '''lust 
of the eyes." The heart often covets what the eyes see ; and then 
prompts to wrong courses of life. Men look less at the means than 
the end. Some will do anything to gain their ends ; even serve the 
father of lies. " Jesus left us an example," &c. 

III. The result. First to Satan. He was defeated. He found a strong 
man armed. One who has been beaten, not so well able to fight 
again. Defeat is demoralizing. This the first instalment of his final 
subjugation. He had hitherto conquered, and attacked Jesus when 
flushed with success (Lu. x. 18). Secondly to Jesus. Under the 
most unfavourable circumstances, he vanquished his foe anc ours, 
and proved himself to be the Son of God with power. Now he goes 
on conquering, and to conquer. He hence conquers the results of 
Satan's power in the world : — sin, disease, death, falsehood. Having 
first subdued Satan under his feet. Thirdly to ourselves. We 
have to do with a routed enemy, who only attacks us while he flies 
before Jesus. We shall come off more than conquerors through him. 

Learn — 
I. That Satan is a crafty, malicious, and persevering foe. 
IL That he, though the worst and most powerful enemy, is defeated. 

III. That the " sword of the Spirit " is the best to fight Satan with. 

IV. That Jesus shows us how to use it. 

V. That while Satan tempts, Jesus intercedes (Lu. xxii. 31, 32). 



14 Less. 7. THE ISRAELITE INDEED. (Notes.) 



Read John i. 43 — 51. 



43 day following. See context, and less. 6. Jesus was in the wilderness 
of Judea. . . . Galilee. Holy Land in time of Jesus divided into three 
parts; Judea, south ; Galilee, north ; Samaria, between. Hence, journey- 
ing from Galilee to Judea, he must go through Samaria (Jo. iv. 4). 

44 Bethsaida : — word means " fish house." Two towns of this name in Judea 
(Matt. xiv. 15—21 ; Lu. ix. 10). This B. in Galilee. The birthplace of 
Andrew, Peter, Philip (Jo. xii. 21 ; Matt. xi. 21 ; Mar. vi. 45; Jo. i. 
44). Even the site can now hardly be determined. . . . city of, birthplace 
of, as Bethlehem the city of David. (See less. 1.) 

45 Findeth : met with, he probably knew him for a devout and earnest in- 
quirer. . . . Nathanael : — word means " gift of God." Is supposed to be 
same with Bartholomew ; because Bartholomew is not in John's list of 
disciples, nor is Nathanael named by the other evangelists. N. the real 
name ; B. the patronymic. (See on Bartimeus.) Bar = the son of. ... oj 
whom Moses (Gen. iii. 15; xlix. 10; Deut. xviii. 18; Lu. xxiv. 27). 
and the prophets (Isa. iv. 2 ; vii. 14; ix. 6; liii. 2; Mic. v. 2 ; Zech. vi. 
12). ... of Nazareth. See on this epithet, lesson 77. (Matt. ii. 23; 
Lu, ii. 4.) EllicotVs Hulsean Lecture, 47, n. 

46 Can there (vii. 41, 42, 52). N. uses the popular proverb. Though a 
good man, he was affected by common prejudices. Observe, how men 
adopt common maxims, without inquiring into their justness. . . . Come and 
see. This a good answer (Ps. xxxiv. 8). If men would "go and see," 
like N., their prejudices would be removed. 

47 Nathanael coming. He acted wisely. Was not checked by foolish say- 
ings (Jo. iv. 42). . . . Israelite indeed : — a true child of Abraham, — the 
father of the faithful, and friend of God. All are not Israel that are of 
Israel. He was a spiritual man. , . .no guile : — no deceit, sincere. 

48 Whence hnowest. Nathanael secretly religious. Probably dissatisfied 
with existing teachers, and the accepted interpretations of law and prophets. 
He privately sought help from God. Hence he wondered that Jesus should 
know. ... Philip. This was P. the apostle ; there was another P., an evan- 
gelist or deacon (Acts xxi. 8). . . .under the fig-tree: at prayer probably 
A secret place of retirement (Gen. xxiv. 63) ; where he believed none 
saw or heard but his Father in heaven (Matt. vi. 6). 

49 Rabbi : — lit. great or chief. Given, as a title, by Jews to distinguished 
teachers of the law. . . . thou art, &c. Here was a confession ! . . . Son 
(Matt. xiv. 33). ...King (Matt. xxi. 5; xxvii. 11, 42; Jo. xviii. 37; 
xix. 3.) 

50 thou shalt see /—Jesus will reward faith. N. should not believe in vain, 
but should have confirmations of his faith. How strong would his faith 
then be (Matt. iii. 17 ; iv. 11 ; xvii. 5 ; Jo. ii. 42 ; xii. 28—30). 

51 hereafter (Gen. xxviii. 12; Matt. iv. 11; Lu. ii. 9 — 13 • xxii. 43; 
xxiv. 4; Acts i. 10). The ladder that Jacob saw, a type of Christ, who 
is the new and living way. 



(Analysis.) the ISRAELITE indeed. Less. 7. 15 

Xatkanael's inquiry — Philip's answer — The Saviour's address. 

I. Xathaxael's inquiry. Founded on popular rumour, according to 
■which the Xazarenes were nobodies. If this were true, would God 
employ such. Modern examples of pecple prejudiced by false re- 
ports. Vulgar errors. Sects, doctrines, and men have suffered from 
rumour, (See Foster's Essay on the Epithet Romantic.) The 
Romans feared the Huns, hearing they were one-eyed monsters. 
Strengthened by training : — X. a Hebrew of the Hebrews. Out of 
Galilee no prophet ariseth. He thought Jerusalem was the home of 
true teachers. He confounded accidentals with essentials. P. spoke 
of a man, X. thought of the place. Still he was sincere and earnest, 
and did not reject the invitation. 
[I. Philip's answer. P. not to be diverted from his point. Had zeal, 
but little knowledge (Jo. xiv. 9). Used well the little he had. His 
answer was reasonable. Would not let X. be ruined by a quibble 
about sayings. Would bring X. to the test of his own experience. 
Practical: Come, and see. First come, then see. Men must come 
where they are likely to see. Not every place a mount of vision, 
whence to see the Lord. See :— Christianity not a subject for specula- 
tion merely, but for experience. It will bear a test. Simple : all that 
P. could say ; and enough for X. to do. A child can say " come 
and see" (to parents and friends, &c.), and the coming and seeing 
may be the means of saving them. This answer, then, is one that 
all can make, that all can be ruled by, and that God blesses. 
III. The Saviour's address. Thus he owned Philip's endeavour; and 
blessed X. in his honest search for the truth. It revealed his deep 
knowledge of the human heart (Ps. xciv. 11, and Matt. ix. 4, &c), 
and hence proved his Divinity (Ps. cxxxix. 2). It showed his ap- 
preciation of goodness and sincerity. It was a commendation of 
the piety of X. It contained his estimate of little faith. It included 
a promise of future grace and strength. 

Learn — 

I. The importance of individual influence. " A word spoken in season 
how good is it." Such a word brought XathaDael to Jesus. 

II. That religion enlarges the heart. Sin says, — " Am I my brother's 

keeper." Andrew found Peter. Philip brought X. to the Lord. 

III. That we are altogether known to God. ;i Thou God seest me. " 
IY. That secret prayer, in due time, has its answer. 

Y. That honest and earnest men will not be hindered by report, but will 

come and see for themselves. 
YL Those who rightly come, will see that Jesus is the fairest amongst ten 

thousand, the altogether lovely. 
VII. Those who thus " come and see " him on earth will see him as he is 
. in heaven, and will then be like him. 



36 Less. 8. THE FIKST MIRACLE. {Notes.) 

Read John ii. 1 — 11. 

1 third day: after the call of Nathanael. (See less. 7.) . . . Cana : a 
small village 15 m. N.W. of Tiberias ; and 6 m. N.E. of Nazareth. 
Here the nobleman met Jesus (Jo. iv. 46). The birthplace (?) of 
Nathanael (Jo. xxi. 1). . . .mother of: perhaps they were relatives; since 
Jesus was also bidden. Thomson, " Land and Booh ," 426, 427. 

2 and both Jesus. Happy the festivals to which Jesus is an invited guest. 
and the disciples, out of compliment probably to their Master. 

3 Wine. Not safe to regard the wine of New Test, .as unfermented and 
unintoxicating. Such assertions need proof, and such passages as Matt. 
ix. 17 ; Mar. ii. 22 ; Lu. v. 37, 38, and this history, plainly imply the con- 
trary. Still the household wine of the East, and such as this poor family 
had, although for a festive occasion, was of a light nature. Their little store 
was soon exhausted. . . . They have no : the mother of Jesus must have had 
some presentiment of the power or intention of her Son. See Ellicott, 117 

4 Woman : apparently, but not really, harsh. He only meant that he knew 
what to do when the time came. He must be about his Father's business 
(Jo. xix. 26; vii. 6). Fllicotfs H. Lecture, 117, n. 

5 Mis mother: she appears to have withdrawn for this purpose. This 
command of hers proves her implicit confidence in her Son. 

6 And there were there : Mar. vii. 3. Could be no collusion. They were 
there according to custom. The quality and quantity also forbid the 
thought of imposture. Alford calculates the quantity at 126 galls., and 
meets the caviller by observing " He acted on this occasion analogously 
with his known method of dealing." 

7 Fill them. Had there been wine in them he would have now met with a 
rebuke. By this command he drew attention to the fact, that they con- 
tained water and nothing else. Lightfoot, Fol. ed., vol. ii. 524 — 528. 

8 Draw out, that the governor might have the earliest opportunity of test- 
ing the miracle, and that proper respect might be shown to him. 

9 water made wine. " The conscious water knew its God, and blushed.'* 
Jesus was not at this feast to check the joy and festivity of the occasion. 
" Religion never was designed to make our pleasures less." The Man of 
Sorrows does not frown upon innocent mirth or enjoyment, but by his pre- 
sence sanctions them. See Taylor's Life of Christ, in loc. 

10 How natural the remark of the ruler. He refers to the common custom. 
When the palate is satiated it does not so readily detect quality. The 
ruler of the feast was usually the chief guest ; he presided as the chairman 
of a meeting. How astonished must the bridegroom have been. He per- 
haps had feared that his guests would not have enough, and the feast 
must be brought to an untimely close. 

11 Beginning. Only the "beginning." (See Jo. xxi. 25.) "Who else performed 
a miracle on water ? (Ex. vii. 19.) Miracles of Moses, miracles of judgment; 
those of Jesus, miracles of mercy. He spoiled the water, Jesus improved 
it. In one case there was lamentation and dismay, in the other prolonged 
joy. . . . glory : power, mercy, grace, sympathy. HalVs Contemplations, 
fol. 48. 

See Trench and Arnott on this miracle : also the valuable note of Alford, in 
loc. There are also some useful suggestions in Bobertson, Sermons, vol. ii. 
p. 265, " The Glory of the Divine Son." See also Great Biography (Dr 
J. Hamilton), p. 95; and Robinson's Palestine, ii. 346; iii. 108. 



(Analysis.) the first miracle. Less. 8. 17 



The occasion — The assembly- — The miracle. 

L The occasiox. One of great festivity. The greatest household 
joy. (See lessons 85 and 89.) Marriage illustrative of mystic union 
of Christ and the Church. Even this poor family made great 
preparations, and invited guests, and engaged servants. Chosen as 
the scene of first miracle to express the sympathy of Jesus with the 
joys of life, and to expound the character of Christianity. (See 
Trench^ p. 96.) Marriage of Divine institution (Gen. ii. 24), cele- 
brated with great rejoicing (Jer. xxxiii. 11), and feasting (Gen. xxix. 
22 ; Judg. xiv. 10). Benediction pronounced afterwards (Gen. xxiv. 
60 ; Euth iv. 11, 12. See also Isa. liv. 5 ; Jer. iii. 14 ; Hos. ii. 19, 20 ; 
Eph. v. 23, 24, 32.) 

II. The assembly. Numerous, as may be inferred from the quantity 
of water provided for ablutions ; and the appointment of the ruler ; 
and as was usual on such occasions. Included Jesus and the dis- 
ciples. Knowing his character, this must have been a well-ordered 
house ; or they would not have invited him. The number made the 
miracle more notorious. 

III. The miracle. Jesus did by a word, what is being done by a slower 
process every season. The rain and dew are converted by natural 
processes into the juice of the grape. Here natural law dispensed 
with. The law-maker can set aside law. Notice the blind, yet 
wondering, obedience of the servants. The confidence of Mary. 
The self-possession of Jesus. The astonishment of the ruler. The 
amazement of the bridegroom and guests. Imagine how the wonder 
grew, when the servants told their story. Notice also the purpose 
and effect of the miracle. The one to manifest his glory, the other 
confirming or awakening the faith of disciples. Jesus neither to be 
hastened nor hindered. Eeady when his time comes. How gra- 
ciously he places at their ease those who had perhaps begun to feel 
sorry for the family's small store. He willed it, and it was done. 
" Draw forth M was all he said. Think of the servants gazing in 
astonishment at the red wine flowing into their vessels. 

Learx — 

I. That Jesus should be invited to the house of joy as well as to the 
house of mourning. 

II. That Jesus not only dries our tears, but sanctifies, and smiles upon, 

our pleasures. 

III. That Jesus designs our life to be like that wedding feast, i. e. that 

the water — common things — shall be turned into wine — made 
blessings to us. And that our last days shall be our best. That 
they may be so — see Eccles. xii. 1. If we seek the Lord in early 
life, then in old age we shall be able to say, " Better is the end oi 
a thing than the beginning." 



18 Less. 9 THE NEW birth. (Note*.) 



Read John iii. 1 — 13. 



1 Pharisees. (See less. 1.) . . . JSficodemus = " people of victory." Twice 
spoken of in after times : Jo. vii. 50, where he defends Jesus ; Jo. xix. 
39, where he came to assist at the embalming of Jesus. . . . ruler, ex- 
pounder of laws, one of the Sanhedrim. It was scornfully asked — Jo. vii. 
26, 48, — yet see in reply xii. 12 ; Mar. v. 22, 23. But suppose none had 
believed on Jesus ! what then ? With all their knowledge of the letter of the 
law they were ignorant of the spirit (Acts iii. 17). 

2 By night. AYhy not by day? perhaps/^r prevented (Jo. ix. 22), perhaps 
shame also : he did not like that any should know that he, a ruler, had 
sought instruction from Jesus. . . . Rabbi. (See less. 7.) ... we know : 
who? (Jo. xii. 42). ...no man (Jo. ix. 16, 33). ...except God (Acts x. 

3 38). . . . born again : become as a little child (though he may be a great 
ruler), teachable, humble (Matt. xix. 14 ; Mar. x. 14) ; and not only so, but 
a new life, beginning with a great change, is also needful. . . . kingdom oj 
God : K. of grace (Lu. xvii. 21 ; Rom. xiv. 17) and K. of glory (1 Cor. xv. 

4. 50). ...Sow when he is old. Perhaps N. was old. How ignorant 

the great ruler was ! He thought Jesus meant a little child, bodily. 

5 water. Not w. of baptism. (Baptismal regeneration not taught by Jesus.) 
W. means the word of God (Jo. xvii. 17). Both water and the word are 
cleansing. . . . Spirit : the Holy Spirit (Matt. iii. 11). 

6 " It is a spiritual new birth of which I speak, and not of a man becoming 
bodily a little child." 

7 Marvel not. (1.) For consider what the kingdom of God is, and then you 
will see what they must be who enter. (2.) Do not stumble at the mystery, 
Decause it is a mystery. There are many mysteries that you are forced to 
accept (Matt. xiii. 11 ; 1 Cor. iv. 1). 

8 The wind. That is a mystery. You do not deny that it comes and goes, 
though you cannot see it. ... So is every one. It may be judged by its 
effects, though the precise method be not understood. 

9 Sow can. He begins to believe, but does not fully understand (Jo. vi. 
52, 60 ; xiv. 22). Many difficulties in religion (but, Jo. vii. 17 ; Isa, xxviii. 
9—13). 

10 master. Teacher. . . . and knowest not (Matt. vii. 28; xvi. 12; xv. 14; 
xxiii. 16). 

11 we do know. N. must not suppose that others were ignorant because he, 
a teacher, was. The truly godly did know, as jNathanael, but especially Jesus. 

12 Those who are scientific can tell many things that the unscientific would 
hardly believe : so those who are religious can speak of an experience that 
the irreligious cannot comprehend. The one has knowledge, the other 
experience, which to the rest is incomprehensible. 

13 and no man : and therefore the " Son of man " can best teach of heavenly 
mysteries. The title " the Son of man" very significant. The, as distinct 
from all other children of men. The inheritor — by imputation — of the 
world's guilt. Hence his representative character; as Adam, in whom all 
sinned, who was the father of all. He handed down the curse to man, i. e. 
the race, and Jesus, the S. of M., inherited it ; nailed our sins, in his own 
body, to the tree. [Robertson, Sermons, vol. ii. p. 216, deduces the 
Divinity of Christ from this phrase.) See the connexion between this truth 
and the four following verses. 

Compare Prov. xxx. 4 ; Jo. vi. 33, 38, 51, 62; xvi. 28 ; Acts ii. 34; 1 Cor. 
xv. 47; Eph. iv. 9, 10. See Great Biography {Br J. I£amilton) } p. 225. 



(Analysis.) the new birth. Lefa. 9. 19 

Its nature — Its necessity — Its source. 

I. Its nature. The great change (see " The Great Change, " by Dr 
Bedford ; pub. by Religious T. Society) is so thorough, that it is called 
a new birth. Death unto sin : n. b. unto righteousness. Called a new 
creation (2 Cor. v. 17 ; Gal. vi. 15). It involves a new life (Rom, 
vi. 4), a new heart (Eze. xxxvi. 26), a new spirit (Eze. xi. 19 ; Rom. 
vii. 6), receiving the Divine nature (2 Pet. i. 4), being like God (Eph. 
iv. 24 ; Col. iii. 10), like Christ (Rom. viii. 29), knowing God (Jer. 
xxiv. 7), hating sin (1 Jo. iii. 9 ; v. 18), lore of Divine word (Rom. 
vii. 22), conquest of world (1 Jo. v. 4). From all this it is clear that 
it is not a change wrought in baptism, nor is it merely " turning over 
a new leaf," or external reformation (Tit. iii. 5). 

II. Its necessity appears from the corruption of human nature (Jo. iii 
6 ; Rom. viii. 7, 8), from the nature of the kingdom of grace, of which, 
it is the condition of entrance, and from the nature of the kingdom 
of glory. It appears also from the fact that all saints partake of it 
(1 Pet. ii. 2; 1 Jo. v. 1). But the word of Christ proves how need- 
ful it is (Jo. iii. 3). Imagine a man trying to be holy in heart and life 
without it : how irksome the toil ! how impossible the result ! It 
helps to preserve from Satan's devices (1 Jo. v. 18). It is insepar- 
ably connected with adoption (Isa. xliii. 6, 7 ; Jo. i. 12, 13), with 
righteousness (1 Jo. ii. 29), and with brotherly love (1 Jo. iv. 7). 

III. Its source. Born again, i.e. born from above. It is effected by God 
(1 Jo. i. 13 ; 1 Pet. i. 3), by Christ (1 Jo. ii. 29), and by the Spirit (Jo. 
iii. 6 ; Tit. iii. 5). It is wrought by the instrumentality of the word of 
God (Jas. i. 18 ; 1 Pet. i. 23), by the resurrection of Christ (1 Pet. i. 
3), by the ministry of the gospel (1 Cor. iv. 15). Hence the import- 
ance of fearing God — of believing in Jesus — of praying for the Spirit 
— of studying the word — and of hearing the gospel. 

Learn — 

I. That since we all desire to enter the kingdom of God, we should seek 
this sole condition. 

II. That we should not trust in partial reformations, nor in human 
righteousness, nor priestly absolution. 

III. That we should use all means by which we may secure this great 

change. 

IV. That we should frequently ask ourselves if we are born of God ? and 

how we can hope for heaven without ? 
V. That we should compare our life with the fruit wrought by this new 
birth ; and examine ourselves " whether we are in the faith or no. 

Ellicott, 125 and 363. Lightfoot, fol. ed., ii. 109. Stier, Words of Jem$, 
iv. 359. 



20 Less. 10 JESUS AT JACOB'S WELL. (Notes.} 

Read John iv. 1 — 26, 39—42. 



4 must needs. (See note on v. 43, less. 7.) Samaria was between Judea, 

5 where Jesus was, and Galilee, whither he was going. . . . Sychar, called 
in 0. T. Sychem, or Shechem (Gen. xxxiii. 18 ; Acts vii. 16). One of 
most ancient towns in Canaan. Name changed from Shechem — a place, 
to Sychar — drunkenness and falsehood, by the Jews ; to denote its cha- 
racter. It was one of the Cities of Refuge. Associated with many in- 
teresting events (Gen. xlix. 29 — 32; 1. 13; Josh. xxiv. 1, 32; Judg. ix. 
46—49, &c). (See history of Rehoboam.) Situated between Ebal and 

6 Gerizim. [See Robinson' s Palestine, iii. 113 — 136.) ...wearied. (Matt, 
viii. 17; Heb. iv. 15.) ..sixth hour. The Jewish day began at six 
o'clock, it was therefore about noon. An unusual time for water-drawing 

9 being a Jew. This she perhaps found out from his dialect (Matt, xxvi 
73). . . .For the Jews. Note the hatred of race (2 Kings xvii. 24 ; Lu. 

10 ix. 52 — 56; Acts x. 28.) . . . If thou knewest. Jesus for himself and his 
cause seek temporal aid of men, who, if they knew who he was, would 
seek the greater gift from him. And he will give the greater gift to us 
far more willingly than we do the lesser one to him (Matt. vii. 11 ; 
Luke xi. 13). ... living water. (Is. xii. 3 ; xl. 3 ; Jer. ii. 13 ; Zech. xiii. 

Ill; xiv. 8.) . . Thou hast. She thought he spoke of the water in the well. 

12 Art thou greater. Jacob could not get water without the well ; how 

13 could Jesus? ...shall thirst again. It only satisfied the body's 

14 present craving. . . . never thirst. His gift would meet the soul's 
eternal want (Jo. vi. 35, 58; vii. 37). ...within him. The ingrafted 

15 word. A constant source of comfort and light, &c. ...neither come 
hither. She only thought of rest from toil : Jesus speaks of rest from sin 
and its consequences (Rom. vi. 23 ; 1 Jo. v. 20). Lightfoot, i. 597, fol. ed. 

16 — 18 How exactly Jesus knew her history, and character, and therefore 
knew that she needed living water to cleanse her from sin, and meet the 
need of her soul ! Robinson's Pal., ii. 286. MHcott, 131, 132. 

19 I perceive. How else could this Jew, a stranger, know all about her ? 

20 This mountain. Gerizim (Deut. xxvii. 4). Here the Samaritans built a 
temple, where the ruins yet remain. The mount was only 700 or 800 ft. high. 

21 Jerusalem. (Deut. xii. 5, 11.) ...The hour cometh. The day is 
approaching (Mai. i. 11 ; 1 Tim. ii. 8). Judaism was a local, Christianity 

22 is a universal, religion. ...Ye Jcnoiv not what. (2 Kings xvii. 29.) 
Salvation. (Isa. ii. 3 ; Luke xxiv. 47 ; Rom, ix. 4, 5.) Of the Jewish 

23 people came Jesus, and by him salvation. . . . The Father seeketh. He is 
no respecter of persons. Not God of Jews only, but of Gentiles also. 
Would have all come unto him, and live. There was hope for even this 

24 woman. . . . a Spirit, not limited to places, as Gerizim or Jerusalem. 
and they ; and therefore men may worship him acceptably in all places, 

25 if they have the spirit of true worship. . . . Messias, or Christ ; the 

26 anointed one, promised and predicted. . . . / am he. He had already 
proved {v. 18) what he now stated. Thomson, "Land and Book," 473, 



39 — 42 The woman, overwhelmed with wonder, and that she might more 
swiftly reach the city, left her water-pot behind ; forgetting her temporal 
need in her new joy. The Samaritans were convinced by her story ; and 
having heard and seen Jesus, many more believed because of his word, 
Jesus stayed with these people whom his countrymen hated. (His mercy 
not limited by geographical boundaries.) 



(Analysis.) jesus at Jacob's well. Less. 10. 21 

The tired traveller — The woman of Samaria — The golden opportunity. 

I. The tieed teavellee. Jesus, weary; probably hungry (the disciples 

had gone to buy food). Why did not he also go ? most likely be- 
cause he knew what would occur in their absence. He went about 
doing good. Was on a mission of mercy into Galilee. Would do 
good by the way. It was noon, the heat was great. Jesus was 
thoroughly human. Subject to fatigue and hunger (Matt. iv. 2 ; 
Mar. xi. 12 ; Matt. xxi. 18). Jacob's well. What thoughts would 
the place suggest ! Of old story. Of the world's thirst. Of the living 
water ; and the rock from which it flowed. Of the common salva- 
tion : He was for all, as water was. He sat thus, resting and wait- 
ing for the one who should come. 

II. The woman of Samaria. A great sinner ; did not come when the 

custom was (at morn or even) ; possibly was shunned by others. Thus 
she avoided them. Or she may have sought the place when least fre- 
quented, for reflection and prayer, that she might see her way out of 
her evil life. (Jesus spoke to her as if she knew what prayer was ; 
and her reply showed some religious knowledge.) She little thought 
whom she would meet. We know not what a day may bring forth. 
She might have met with something far different — death, for instance. 
Through the mercy of Christ she met him. She was about her 
proper work when she met him. She was very blind, and ignorant : 
yet afterwards very zealous and grateful. 

III. The golden opportunity. (1.) For Jesus. He lost no opportunity 
of doing good. There was only one soul, and he was weary and 
hungry. He had a very small congregation, yet took much pains, 
and preached a saving sermon He could say to this woman thus 
privately, what he could not in public. A hint for teachers : the 
small class not to be despised ; and scholars to be spoken with alone- 
(2.) For tlie woman. She did not miss it; but freely conversed and 
inquired. Suppose she had acted on the principle of having nothing 
to do with a Jew ? She had thirsted all her life, and had never known 
how near she had once been to Christ. Many have been " not far 
from the kingdom of God," and have missed the opportunity of 
entering. (3.) For the peojrte of Sychar. To hear and see Jesus. 
They, too, did not miss it. They were honoured with his presence. 
What things he did and said we know not. But many more believed 
on him, and testified that he was " indeed the Christ, the Saviour of 
the world." 

Leaen — 
I. To lose no opportunity of doing good ; and not to despise the day of 

small things. 
II. To lose no opportunity of getting good. All such opportunities will 

soon be past. 
III. To both seek the Saviour, and then speak to others of the 

Saviour we have found. 
IY. To remember that with temporal mercies we must seek also the best 

gifts. " Man doth not live by bread alone." 



22 REMEMRER THY CREATOR. Desk, 1. 

Eccles. xii. 1. 

{Introduction.) Book of Eccles. one of most instructive. It was written by 
a king. Few books of royal authors. Many reasons why kings should not be 
authors. The king who wrote this book one of the most remarkable. He was 
shrewd and wise (ill. the Judgment, 1 Ki., iii. 16 — 28). He also wrote poetry, 
and on philosophy (Proverbs and Song). He was very rich. Presents 
and tribute were sent to him from many lands. He had palaces, gardens, &c. 
He was very famous. A queen came from Sheba to see and hear him. This 
king — so wise, rich, famous — wrote this book after much experience of life. 
He does not call that vanity and vexation of which he knew nothing 
Imagine him in his palace writing. What is he writing ? This book. Let 
us look over his shoulder. He writes, " Remember," &c. I will not stop to 
explain that word " Remember. " Assuming that you understand it : 

I. I will try to show that the advice is very necessary. 

1. Young people are apt to neglect the duty of remembering God. Many 
try to forget God. 

2. They often have wrong ideas about it. Think it will make them 
melancholy. But truly pious people, who remember God, are the 
happiest of all. 

II. I will try to show you that this advice is very reasonable. 

1. Consider the Being who is to be remembered. He is the greatest. He 
is the best. Our guardian. Friend. Father. He gave us Jesus 
Christ. He will one day judge the world. We think much of less 
important beings, 

2. Consider those who are advised to Remember God. They are the young. 
Such need to think of God to preserve them from folly and sin. Holy 
thoughts purify the mind and life, and give solidity to character. The 
future grows out of the present. Future happiness depends on what 
we now are. As a man thinketh in his heart so is he. Remembering 
God the best preparation for the trials and duties of life. 

Ill, I will try to show you that this advice should be observed at all times, 
and in all stations in life. 

1. The Bible gives us many illustrations of kings and servants who remem- 
bered God, or forgot him ; and tells us the consequences of their con- 
duct. 

2. Begin and end each day by thinking about God. 

3. Think of him in trial for your comfort, — in perplexity for your guid- 
ance, — and in temptation for your deliverance. 

4. Think of him when away from home and friends. Our heavenly Father 
always near, and always sees us. 

Begin to remember God now. Think of his mercy. His love to us in 
Jesus Christ. Be encouraged by the thought that God remembers you. " I 
am poor and needy, yet the Lord thinketh upon me." 

There will come a time when our thoughts of God will cause the deepest 
joy or the greatest anguish. Think of him now in penitence, and then you 
will think of him with praise. 

See " Royal Preacher," by Br Jas. Hamilton, for useful hints on Eccles. 



Desk, 2. THE FOOLISH YOUTH'S LEGACY. 23 

Job xiii. 26. 

{Introduction.) Most young people wish to live to "a good old age." The 
wish is natural, and not sinful. Long life one of the promises (Ps. xci. 16). 
The young often think of what they will be, and do, by and by. Old age does 
not always fulfil the hopes of youth. This is often the fault of youth. The boy 
is father of the man. What you will be in mature life and old age depends 
much on what you now are. this I shall try to show. The truth suggested by 
the text is, " that the sins and follies of early life do very greatly affect the 
character of old age." 

I. I will first of all try to explain how this is so. 

Imagine several aged people to now enter this room and each relate the 
story of his life. 

1. The first, wretchedly poor, tells of his early wastefulness and idleness. 

2. Another, who is miserly and unhappy, tells of his covetousness and 
ill nature. 

3. A third, who is very ignorant, acknowledges that he would never 
learn. 

4. A fourth, who is peevish, admits that he gave way to a bad temper. 

Such people do exist. They show how one gathers into his old age 
results of early habits, and unchecked follies and propensities. 

II. I will now endeavour to illustrate this truth. 

1. A gardener may teach us a lesson. Suppose one to be training a 
young tree. Ask him why he does so. " As the twig is bent the tree's 
inclined," he says. 

2. A coachman may teach us a lesson. He has a restive horse. It was 
not properly broken. It is now too old. Must be sold for common 
work. " It is good for a man that he bear the yoke in his youth." 

III. I will now attempt to prove that this must be so. 

1. God says so. "Whatsoever a man soweth." &c. " Be sure your sins 
will find you out." This they do in this life, as well at at the day oi 
judgment. 

2. Our own nature makes the result of early follies inevitable. Conscience 
and memory will not suffer the past to be lost. 

3. Xumerous instances in common life also prove this. 

Learn — 

That the true foundation for a happy old age must be laid in character, no* 
circumstance. Riches not the best provision for old age. Not what one has, 
but what one is, the measure of happiness. 

That the true basis of character is religion. Xo sound morality without it. 

That the beginning of religion is " repentance towards God and faith in the 
Lord Jesus Christ." 



24 I'IFE A TALE THAT IS TOLD. Desk, 3. 

Psalm xc. 9 

{Introduction.) This psalm was written by " Moses, the man of God." He 
was very aged when he wrote it. It was probably written during the wander- 
ings of the children of Israel. There were only two more with him who 
travelled all the way from Egypt (Caleb and Joshua). He was a wonderful 
old man. Had passed through a wonderful life. (Allude to a scene or two.) 
How the children of the people would follow him with their glances. This 
psalm has been called " the old man's prayer." Moses, in it, gives a view of 
human life. He had witnessed strange things, and had seen the passing away 
of a whole generation. Among his thoughts about life is this text. It is 
as true now as it was then. For :— 

I. The lives of men tell very different tales. 

1. Is a story of wealth, honour, fame, stirring adventure, great success. 

2. Another is a story of sorrow, poverty, toil, hardship, many privations 
and afflictions. 

3. Another is the history of goodness. Holiness, philanthropy. 

4. Another is the history of wickedness. Bad habits, lying, wrong 
doing, &c. 

II. The years of which life is built up have very different tales to tell. 

1. They are like chapters of a book. The story is worked out through 
them. 

2. Each day, like sentences of a chapter, contributes to the whole. One 
witnessed the formation of a new friendship ; another introduced us 
to a great sorrow. Let this be marked by decision for God. 

III. Like many tales that are told, many lives will not bear repeating. 

1 . Many tales are so untrue, and many lives are unreal and dishonest. 

2. Many tales are purposeless, and many lives without a good object. 

IV. Like a tale that is told, life soon comes to an end. 

Imagine a caravan in the desert. Watchfires lit. People gather round the 
professional story-teller. Forget fatigues of the day in listening. It 
soon ends. The travellers lie down to sleep, and perhaps dream the 
story over again. So life soon ends, and memory feeds upon the past. 
Where will memory recall our life ? will it be with joy or sadness ? The 
only things worth remembering will be the Saviour's mercy, and its fruit 
in our holiness. Have we this now to remember ? 

Lessons. 

"What tale would we like our life to tell ? Surely of the mercy of God and 
salvation. That our life may illustrate another life. Then we shall indeeu 
be " written epistles, known and read of all." 

If our life will soon end, are we preparing for the last chapter ? It ought 
to be the best of the whole. But piety must have a beginning, and should 
run through the whole story. Who will write the first sentence of a good life 
now ? 



LAWFUL covetotjsness. Desk, 4. 25 



1 Cor. xii. 31. 



(Lit ro duct ion.) In Exod. xx. 17, we read, " Thou slialt not covet," &c. ; 
and in Rom. xiii. 9, we learn how the writer of this text observed that 
old law. He certainly did not think silver and gold were the best gifts. 
See also what he says to Timothy (1 Tim. vi. 10), and com. with Josh, 
vii. 21, and Hab. ii. 9 (note also Prov. xxi. 25, 26 ; and Lu. xvi. 4). Hence 
we find that there are a good and a bad kind of covetousness. One com- 
manded, the other forbidden. 

We are told what we are not to covet. Thess are material, temporal, 
perishing things. 

We are told what we are to covet. " The best gifts." Those other 
things, then, are not the best. The best are spiritual, not material ; en- 
during, not perishing ; everlasting, not temporal. There are three differ- 
ent sorts of things that may be called the best things, and that we ought 
to covet ; i. e. the best things for the mind, for the character, for the soul* 

I. Covet earnestly the best things for the mind. 

1. A store of useful knowledge. This to be obtained from books 
and teachers. 

2. A good memory. Cultivate it, pray for it. 

3. A faculty of observation. Use of eyes. " Eyes and no Eyes." 

4. Perseverance. Try again. Overcome difficulties. Little by little. 

5. Patience. Do not expect to learn all at once. No day without 
a line. Buy the truth. 

II. Covet earnestly the best things for the character. 

1. Good temper. " Mightier is he that keepeth his spirit than he 
that taketh a city." 

2. Good nature. Some always want the best things ; and keep aL 
they get. 

3. Good habits. Honesty. Truthfulness. Industry. Mercifulness, &? 
III. Covet earnestly the best things for the soul. 

1. The Favour of God. " My favour is life, and thy lovingkindnese 
is better than life." 

2. The Fellowship of Jesus. Man known by his friends. Blessing 
of a good companion. 

3. The Forgiveness of sins. Only God can forgive. 

4. Fitness for heaven. " Not by works of righteousness . . . but by 
his mercy." Think of these four F's; Favour, Fellowship, For- 
giveness, Fitness. 

Learn — 

I. If we do not covet the best, we shall most likely covet others. 
What do we most covet ? We may get what we covet, but shall 
we be happy if they are not good things ? Solomon coveted 
wealth, &c. ; what did he say? "Vanity," &c. 
tl. But if we covet the best, we shall seek to obtain them ; nor shall 
we rest till we have them. We shall find out and use the right 
methods, such as diligent study, constant watchfulness, earner 
prayer. 



26 Less. 11. tele nobleman's son. (Note* J 

Bead John iv. 46—54. 

46 Cana of Galilee : so called to dis. from Cana of Ephraim (see less. 8), about 
a day's journey, i. e. 20 m. from Capernaum. Now a small village of 300 
souls. . . . Capernaum, N.E. of Cana, now a heap of ruins (Matt. xi. 23). 
For events in history of C. see Matt. iv. 13 ; viii. 5 ; ix. 1 ; xvii. 24 ; Jo. 
Li. 12; vii. 17, 24, 59 ; Mar. i. 21—37; ii. 1—28. Note :— Privilege* 
increase responsibility, but do not insure salvation. . . . nobleman, office! 
of the court. Believed to have been a servant of Herod Antipas. . . . whos 
son, the rich not exempt from common sorrows. All men of one nature. 

47 When he heard. Jesus much spoken of. His fame travelled fast. No post, &€ 
out of Judea ; nearly 100 m. Jesus walked all the way. Went abou 
doing good. Describe relative situation, (see less. 10). . . . he went to him 

Perhaps rode in his chariot like Naaman (2 Ki. v. 9) and besougL 

him (Ps. 1. 15 ; Matt. viii. 17). . . . that he. Thought, probably, that h* 
could not cure his son without going, and touching him (2 Ki. iv. 33 — 35) 
point of death. The physicians could do no good (Mar. v. 26). 

48 Then said Jesus. The nobleman expected Jesus to work a miracle, if he did 
so at all, with much pomp and show (Matt. xvi. 1 ; xxvii. 42 ; Lu. x. 13 ; 

49 xvi. 31). ... then said. And if the child should die before Jesus went down, 
he thought nothing could be done (see less. 32). But Jesus could even 
raise the dead ; and he will raise us up at the last day (Jo. v. 25). 

50 Go thy way. Be at rest, be comforted, thy prayer is heard. " Go thy way' 
was a common expression of our Lord, by which he implied that a reques 
was granted (Mar. x. 52). . . . thy son liveth. It was 20 m. away. Ho^ 
did Jesus know this ? Omniscience a divine attribute. . . . The man believed. 
But he had seen no sign. He was impressed by the manner of Christ, and 
by what he had heard of him. Suppose he had not believed ? (Matt. xii;. 
58). ... and he went his way. How different his thoughts and feelings, 
on his return, from what they were on the journey from home ! 

51 Sis servants. Imagine the scene in the nobleman's house. The mas- 
ter absent. The mother anxiously watching the dying child. The 
doctors hopeless and helpless. The servants anticipating a great sor- 
row. All anxiously awaiting the return of the nobleman, and the great 
Physician. At one o'clock the child begins strangely to recover. Th£ 
fever departed. What joy in the house. The servants set oat to tell theii 
master that Jesus is not needed. . . . they met him, and told him the good 

52 news. . . . Then inquired he : for the confirmation of his faith. He sus 
pected what the answer would be. ... the seventh hour, one o'clock, reckon 

53 ing from six in the morning. . .. The father knew. He therefore connected 
the recovery of his son with the words of Jesus. . . . believed, and his whole 
house. He of course related the story of his interview with Jesus. All-his 
household saw to what power the recovery of the child was to be attributed. 
{See Trench, Miracles, 117.) 

54 The second miracle — (ch. ii. 1 — 11). John also determines the^rs^ m., the 
numerical order of the rest not given. Amongst other reasons, because even 
the miracles themselves are not recorded (Jo. xxi. 25) . 

See Rev. R. Cecil's Sermon on this Miracle. I. Indigence of human greatness . 
II. Exercise of faith : III. All- sufficiency of Jesus : IV. Fr ogress of the 
truth. See also WescoWs Characteristics of M., p. 59. Trench, Miracles, 
p. 117/ HalVs Contemplations, fol. 1634; 63. Lange, Life of Jezm, it. 
loc. Ellicott U. Lecture 134. 



^Analysis.) the nobleman's son Less. 11. 27 

The sick child — The tender Father — The good Physician 

L The sick child. The young are often ill. Youth is no safeguard 
against illness, and death. The worst sickness that either youth or 
age can suffer from is — sin. This may afflict the soul, when the 
body is well. How many children of healthful appearance, have 
wicked tempers and sinful hearts ; and in speech and conduct do 
what is wrong 1 "When a child is sick, he is unfitted for enjoying life ; 
cannot walk, read, sing, play, or do many things that the healthy 
can. So, a child who has a sick, or sinful heart, cannot enjoy life. 
Remembrance of sin makes him unhappy. His conscience disturbs 
him. He is not morally strong. It is sad to think how many pretty 
children are in this state. Many illnesses are brought upon us, or 
increased, by our carelessness. Sin may increase by our thought- 
lessness. Evil habits may be contracted, and confirmed. This poor 
child was like to die. Sinners are exposed to eternal death (Rom. 
vi. 23). 

II. The tender father. A nobleman. The rich have their troubles. 
If we knew more of private sorrows, we should pity many whom we 
now envy. Wealth cannot keep sorrow and death away. Eich 
men's hearts like those of other people. Same affection for children. 
Travelled far to find Jesus. Would not trust to his servants. They 
could not plead like a father. The child ought to have loved so kind 
a father ; and have been obedient. Our parents are kind to us. Are 
we obedient and dutiful? (Eph. vi. 1.) Consider how parents toil 
for their children, to provide food, clothing, education, medicine, 
shelter, &c. 

III. The good physician. Jesus Christ only a poor man — a carpenter's 
son — yet able to bless a rich nobleman. Poor, yet making many 
rich (2 Cor. vi. 10 ; viii. 9). How a man may be rich and yet poor ; 
poor and yet rich (Kev. iii. 17: ii. 9 ; Jas. ii. 5). Poor men are of 
much use in the world ; more than many think or they themselves 
suppose. Jesus did not go down : he could bless without. He can 
bless us, without coming from heaven (Matt. viii. 8). He did not 
charge anything for what he did. He redeemed us without money 
and without price. His blessings are free gifts. He has received 
gifts for man. The power he displayed, together with his mercy 
proved that he was God as well as man. His great work is to save 
sinners. He healed sick bodies, to prove his power, and show his 
willingness to cure sick souls. 

iUEAKH — 

I. All the wonders wrought in Capernaum increased its sin in reject- 
ing Jesus. Neglected privileges multiply our sin. 
II. To love and obey our parents. 

III. To pray to this Saviour ourselves. 

XV. As this child doubtless felt happy when restored ; so should wt? i' 
we were restored to spiritual health. 



28 Less. 12. jesus rejected. Notes.) 

Bead Luke iv. 14—30. (Matt. iv. 12—16 ; Mar. i. 14 ; Jo. iv. 1—3.) 

14 In the power of the Spirit. The Holy Spirit mightily resting upon him, 
and working by him. . . . into Galilee. Again examine, on situation, less. 
8. (See Acts x. 37.) . . . and there v:ent out a fame. It was soon noised 

15 abroad that he was there. . . . And he taught. This was his general practice, 
(vv. 14, 15, are introductory.) . . . glorified, honoured, attended to, 

16 praised, &c. ...Nazareth (Matt. ii. 23). (Also less. 2.) (See Ellicotfs 
Lectures on Life of Christy 81, note.) . . . and, as his custom was. Note this 
custom of Jesus, and see 1 Pet. ii. 21. ... synagogue : lit. collection of 
people. Name transferred to place of meeting : as church, which properly 
means company of believers, applied to the place. . . . stood up. The Jews sat 
to teach and learn (Matt. v. 1). He had hitherto been sitting, and hearing. 

17 delivered. Opportunity was given to strangers to speak or read (Acts xiii. 15). 
the book of pro. Esaias. The reading of the law was over ; now time for read- 
ing the prophets. . . . and he found the place, &c. (Isa. lxi. 1). This passage 

20 was appointed to be read on the day of atonement. . . .sat down, to teach. 
eyes of all; they expected him to teach, as his attitude foretold. (Sibbes, vol. 

21 ii. 194-5.) . . . This day. Jesus here plainly applied the Scripture to him- 

22 self. To him gave all the prophets witness. . . . They wondered. Aston- 
ished both at manner send matter of his address (Matt. vii. 29). (See also 
Ps. xlv. 2 ; Matt. xiii. 54 ; Mark vi. 2.) ... Is not this. Already prejudice, 

23 because of his lowly extraction, began to work (Jo. vi. 42). . . . Ye will 
surely say. He saw their hearts, and anticipated their objections. . . . this 
proverb. He had spoken of giving sight to the blind, &c. ; and they— the 
blind — were ready to apply the proverb to Jesus. . . . whatsoever (Matt. 

24 iv. 13; xi. 23). ...in thy country (Matt. xiii. 54; Mar. vi. 1). ...No 
prophet. Paltry people ! who thought more of the place than the man. 
"Familiarity breeds contempt.'' How much more they would have thought 
of him, had he come to them with great recommendations, from a distant 

25 and important city (Matt. xiii. 57; Mark vi. 4; Jo. iv. 44). ...many 
widows. (1 Ki. xvii. 9 ; xviii. 1 ; Jas. v. 17.) The prophet could go only 
where and to whom he was sent. Jesus, so much greater, puts himself on 
a level with these prophets (Matt. x. 5, 6). It did not follow that because 
he had wrought wonders in Capernaum, that therefore he must in Nazareth 

26 also. . . . Sarepta (called in 0. T. Zarephath), a Gentile town on shores of 

27 Mediterranean ; between Tyre and Sidon ; now called Zerpha. . . . many 

28 lepers (2 Ki. v. 1 — 19). ...filled with wrath: as being put on a level 
with the widows and lepers, to whom the prophets were not sent. Al- 
though the probability is that they would have been rejected had they been 
sent to them. Jesus, who had lived long in the town, knew the state of the 

29 people, and that strong remedies were needed by them. . . . rose up : una- 
nimity of rage ; all of one mind in this matter. It was the sabbath day. 
If Jesus healed on the sabbath he was reproved ; but none reproved these 
people for deliberately attempting murder. . . . to the brow. The hill is 
rocky and precipitous, and about 400 or 500 ft. high. But the rock from 
which the attempt was made is yet shown, and is about 50 ft. high, and 

30 called Mt. of Precipitation. . . . But he. Either he eluded them, or overawed 
them. (See Jo. X7iii. 6 ; viii. 59 ; x. 39.) He may have rendered himself 
invisible, or caused a temporary blindness to fall on them (2 Ki. vi. 18). 

Ellicott, 158. For Mt. of Precipitation see Robinson' s Palestine, ii. 335. Stan- 
ley's Sinai, $c, 363. Thomson's Land and the Book t 431. 



(Analysis.) jesus rejected. Less. 12. 29 

The city — The synagogue — The mountain. 

I. The city. Nazareth, 70 m. N. of Jerusalem ; 6 m. W. of Tabor. 
Secluded and small. Eeputation bad ; hence the proverb, " Can any- 
thing good come out of N. ? " Yet it was the place of Jesus' resid- 
ence. He was not ashamed of it. But the world was to him, as Naza- 
reth to the Jews. He did not pass us by. Eemembered us in our low 
estate. As N. was to the rest of Palestine, so was P. to the rest of 
the world ; and so was the world to the moral universe. How little 
Nazareth appreciated the great and near mercy ! Jesus near, yet un- 
recognized (Jo. xiv. 9). He is nigh to us. Have we acknowledged 
him ? How suggestive is this return home of Jesus ! His fame pre- 
ceded him. Some of us may have to leave home ; what account of 
ourselves is it likely will travel back before us ? do we possess such 
principles, as will unfold into a good reputation ? 
II. The synagogue. There were synagogues in all Jewish towns : as 
there now are in most Gentile towns where any considerable numbers 
of Jews reside. It was the custom of Jesus to go to the S. on the 
sabbath. He was the Lord of the sabbath (Mar. ii. 28). But was 
obedient to law. Men often act as if they were lords of the sabbath, 
and might altogether ignore it (Isa. lvi. 2, 6; lviii. 13). Note, this 
example of Christ. He had often been here to learn, he now comes 
to teach. Teachers must first be learners. Those who would en- 
force sabbath claims, must also observe sabbath duties. How soon 
the people were enraged because Jesus did not prophesy smooth 
things (Gal. iv. 16 ■; Jo. viii. 40, 37). Bengel thinks that by the 
chapter read, the date of this sabbath may be fixed ; believing that 
Jesus read the lesson for the day. With what calm self-possession does 
Jesus apply this sublime prophecy to himself. 

III. The mountain. Many mountains of Scripture are " consecrated 
heights," connected with striking incidents in life of Christ. Few 
more than this " hill" It might have been the scene of a dreadful 
murder (but that was reserved for another hill — Calvary). Yet Jesus 
made it the scene of a great wonder. Imagine the people on the hill- 
top looking for Jesus. Was not his wonderful escape a sign to them ? 
How nearly allied is popular applause with popular fury ! The peo- 
ple who had heard of h'is fame, now seek to destroy him. They help 
to fulfil the Scriptures, — Isa. liii. 3. How many times since have men 
hated him without a cause (Jo. xv. 24, 25), and sought to destroy 
him. This is the work of modern infidels. But Jesus passes through 
their midst, and goes his way. And his way is — to go about doing good. 

Learn — 
I. Esteem persons before places. Mean towns and humble cottages are 

often pointed out as the birth-places of the great. 
II. To make it a " custom " to keep the sabbath. 

III. To take heed lest, like these Nazarenes, we reject Jesus, until cmr 
hearts have grown hard, and we at length seek to destroy him. 



80 Less, 13. jesus at Capernaum — part i. {Notes.) 

Read Matt. iv. 12—25. 



12 Now when Matt, passes over several events : (1.) Return to Galilee 
(Jo. i. 41) ; (2.) Marriage in Cana (Jo. ii.), &c. ; (3.) Visit to Jeru- 
salem (Jo. iii.) ; and (4.) Journey through. Samaria (Jo. iv. 1 — 42). 
that John, i. e. the Baptist. . . . was cast into prison. For the reason, see 
Lu.iii. 19, 20 (and Matt. xiv. 1—12; and Mar. vi. 17—29). ...info 
Galilee. Some have supposed because the death of John left them with- 
out a teacher (Mar. vi. 34). 

13 Capernaum: see opp. page. Zabulon (Gen, xxx. 20; xlix. 13; Josh. xix. 
10 — 16). marg. delight, sixth son of Jacob and Leah. .. . Nephthalim : 
marg. wrestling, s. of Jacob and Bilhah (Gen. xxx. 8 ; xlix. 21 ; Josh, 
xix. S2— 39 ; xxi. 32—39 ; Deut. xxxiii. 23). 

14 — 16 That it might be fulfilled (Isa. ix. 1, 2). . . . sat in darkness : having 
no spiritual light or teacher. In the neighbourhood Jesus delivered the 
sermon on the mount (Mar. vi. 34; Isa. xlii. 7). . . . great light : light 
of truth. Jesus the " Sun of Righteousness" (Lu. ii. 32; Jo. i. 4). 

17 From that time : from the time of his residence here. Now his public 
ministry began. . . . Repent : the substance of his teaching, a call to new- 
ness of life. (What other great preacher uttered the same call ? John : 
Matt. iii. 21). . . .for : the kingdom of gospel privilege c«.uld not be 
entered without repentance. This, then, the motive. 

18 Sea of Galilee : so called from province of G. ; called also S. ol Tiberias, 
from city of T. founded by Herod Antipas. 12£ m. long, and 6 m broad. 
Oval shape. E. and W. the shore rises steep for near 2000 ft. ; on the E. 
as level as a wall. The Jordan flows in at the N. and out at the S. Now 
the ruins of cities dot the coast (as Capernaum, Chorazin, two Bethsaidas, 
Hippos, Gamala, &c). Magdala and Tiberias alone inhabited. In 1858 
only one boat on the waters, and it, rotten and leaky. Fish still plentiful , 
caught with small hand-nets {see Robinson, ii. 386). . . . Simon, called Peter : 
he had been previously introduced to Jesus by his brother (Jo. i, 40 — 42). 
Jesus called him Cephas, a stone, which in Greek is petros, in Latin, 
petrus. . .Andrew : formerly a disciple of the Baptist (Matt. iv. 18 — 
20 ; Mar. xiiL 3 ; Jo. i. 35—40 ; vi. 3—13 ; xii. 22.) 

19 Fishers of men (Lu. v. 10, 11). Requiring patience, perseverance, tact, 

20 divine blessing. . . . straightway : immediately, without hesitation. Power 
of Jesus, faith of disciples. 

21 James, s. of Zebedee : mother's name Salome (Mar. xv. 40). Present 
with Christ on several interesting occasions : transfiguration, raising of 
Jairus' daughter, &c. Killed by Herod, a.d. 42 — 44 (Acts xii. 2 ; see Lu. 
xxi. 16). Called the Elder. . . .John: the Evangelist. 

22 And they immediately left (Matt.x. 37). Hall's Contemplations, fol. 1634,45. 

23 All Galilee : note the situation of G. . . . teaching (Matt. ix. 35 ; Mar. i 

21, 39). ... and healing (Mar. i. 34). 

24 Syria, farther N. beyond Galilee ; including Mt. Libanus. 

25 Decapolis : the ten cities, or country of the ten cities. A large district 
stretching E. and N. of the Jordan and Sea of Galilee. The ten cities, 
as named by Pliny, were, 1. Scythopolis, 2. Philadelphia, 3. Raphanae, 
4. Gadara, 5. Hippos, 6. Dios, 7. Pella, 8. Gerasa, 9. Canatha, 10. 
Damascus. (See less. 31.) 

For site of Capernaum, see Robinson's Palestine, ii. 403 ; iii. 348. Thomson's 
Land and the Rook, 352 — 356. 



{Analysis.) jesus at capernaum— part i. Less. 13. 31 

The favoured city — The prompt disciples — The diligent teacher, 

I. The favoured city. Few places so privileged as Capernaum. 
Here Jesus dwelt (Matt. iv. 13), hence called " his own city" (Matt. 
ix. 1). Scene of many miracles : demoniac (Mar. i. 21 — 28); Peter's 
wife's mother (Lu. iv. 38); Paralytic (Matt. ix. 2 — 9) ; Centurion's 
servant (Lu. vii. 1 — 10) ; Jairus' daughter (Mar. v. 22 — 43) ; Tri- 
bute money (Matt. xvii. 24 — 47). Scene of much teaching : sermon 
on the mount (Matt, v.) ; parables of " sower," " tares," " treasure," 
" goodly pearls," &c. (Matt, xiii.) ; on fasting (Matt. ix. 10 — 17) ; on 
formality (Matt. xv. 1 — 20) ; on faith (Jo. vi. 22 — 71) ; on humility, 
&c. (Mar. ix. 33 — 50). Scene of terrible prediction (Matt. xi. 23, 
24) : see Isa. xiv. 13 ; Lam. ii. 1. This prophecy is fulfilled. Even the 
site is doubtful. " Thou shalt be brought down to hell :" i. e. thou 
shalt be buried out of sight. Nazareth rejected Jesus altogether. 
Capernaum suffered him to remain, yet did not repent. Some oppose 
Jesus, others patronize him. 

II. The prompt disciples. All the people of that region were not 
equally careless and hardened. Thus we find good people in bad neigh- 
bourhoods ; and good children, from sinful homes. Some of the fish- 
ermen, hard by, were sincere, and obedient. They were also diligent 
in their business. Were at their proper work when the Lord called 
them. Another example of God owning a lawful calling (see less. 1). 
Industry commendable (Eom. xii. 17 ; 1 Tim. v. 8). " He that is 
faithful," &c. (Matt. xxv. 21—23; Lu. xvi. 10—12). Jesus called 
these faithful fishers to a higher service. There was no hesitation 
on their part, neither through fear of future ill, nor self-depre- 
ciation, nor lack of faith. How many times has Jesus called us to 
follow him ? Have we yet begun ? 

III. The diligent teacher. Jesus was restless to do good. It was 
his meat and drink to do the will of God. In the synagogue, on the 
sea-shore, in Levi's house, in Peter's house, in the house of Jairus, 
on the hill-side. He tried to do good to all kinds of people: Pub- 
licans, Pharisees, fishermen, the multitude. What a scene of un- 
tiring devotion and activity was this whole region. Yet what 
were the results ? Many were willing to receive good, but how few 
seemed to learn to do and be good (Isa. liii. 1). 

Learx- 5 - 
I. How greatly our city and country have been favoured. Christ in 
England. 
II. Are our character and life proportionate to our advantages ? If not, 
what will be our doom 1 
III. Have we yet begun to follow the Lord 1 If not, when do we intend 

to do so ? . 
IV. Are we diligent workers for the great Master 1 



52 Less. 14. jesus at capernaum — part ii. (Notes.) 

Bead Luke iv. 31—44. 

31 Capernaum: see preceding lesson. . . . Galilee (see less. 13,) question on 
these places. . . . The sabbath days. The sabbath was made for man, that 
he might have the opportunity of learning, and Christ of teaching. (See 
less. 21.) 

32 For his word was with power. Signs followed (Matt. vii. 28, 29 ; Tit. ii. 
15). Men left other teachers unimproved, as they went to them. . . . doctrine: 
teaching. Manner, matter, and effects were all wonderful. 

33 Synagogue : see less. 12. ... which had a spirit. See analysis, on opp. page. 

34 Let Ub alone £Tas. ii. 19). ... what have we to do with thee ? Very little 
save to oppose ; but Jesus had much to do with them and all such. Devils 
knew Jesus (Jas. ii. 19). ... art thou come* They knew their deserts, and 
the work of Christ. He came to destroy the works of the devil (Lu. x. 
18). (John xii. 31 ; xvi. 11 ; Rev. ix. 1 ; xii. 8, 9.) He commenced his 
life by vanquishing the " god of this world " (see less. 6). ... the Holy One 
(Ps. xvi. 10; Dan. ix. 24). 

35 Rebuked, would have an acknowledgment from such a source. . . . had thrown : 
the devil will not surrender his prey without a struggle for mastery. 

36 Were all amazed : none doubted. They wondered, but could not understand. 
Even those who do not believe in Jesus, admit his power. The wicked 
often feel more than they say. 

38 Simon's wife's mother. Peter a married man. He is said by Catholics to 
have been chief of the apostles, and the first pope ; what warrant, then, have 
they for the celibacy of the priesthood ? . . . They besought, &c, feeling that 
he had power to heal. 

39 Rebuked the fever. In answer to their prayers. . . . Immediately : no delay, 
or tedious healing process. " Took her by the hand," so also say Matt, 
and Mar. She was able to minister. 

40 When the sun was setting. He was not weary with doing good. They 
would not defer the blessing till the morrow. Both a lesson and example 
for us. " Be not weary in well doing.' ' " In the evening withhold not 
thine hand." ...He healed them. He was no respecter of persons. 

41 Saying. Mark the superior knowledge of these evil spirits. . . .for they knew. 
He would not have the proclamation of his Messiahship anticipated ; nor 
would he be declared by unclean lips. 

12 A desert place. Wherefore ? for meditation, and prayer ? (Matt. xiv. 23.) 
stayed him, &c. Have we ever so " stayed" the Lord? (Luke xxiv. 29.) 

43 And he said. He could not limit his beneficence to one spot, or people. 
Note : — the expansive benevolence of Jesus, and the selfishness of these 
men. Yet this was pardonable selfishness. 

See Bampton Lectures, 1827 : Lee. II. by Mil man, u Character of Apostles,** 
and celibacy of clergy. Trapp on Matt. viii. 14. Trench, Miracles, 230. 



(Analysis.) JESUS at capernaum— part ii. Less. 14. 33 

Unrighteous possession — Surprising confession — Prompt expulsion. 

I. The unrighteous possession. Demoniacal power culminated in 
the time and country of our Lord. The god of this world made a 
stand against him to whom the kingdoms belong. We are not to 
suppose that there were no cases of possession before ; or that there 
have been none since. The kingdom of darkness now concentrated 
its full power against the kingdom of light. The period was " the 
hour and power of darkness." It was the dawn of a new day. 
Here was devilish opposition in the fiercest activity : for now was 
the time of greatest, apparent, activity of mercy. This was an un- 
clean spirit. Its subject was probably a man of unclean life ; licen- 
tious, sensual (Jas. iii. 13). A corrupter of the morals of others. 
(See on demoniacal possession, Trench, Miracles, p. 157.) 

II. The surprising confession. Surprising, (1.) because of the source. 
No new thing (Matt. iv. 3). No common thing. Many examples 
(Matt. viii. 31, &c). Devils confess Christ 1 Satan saw that his time 
was come. He gathers together all his resources. Can he discover 
any successful method of resistance ? He knows his great adversary 
and victor at every point of the attack. (2.) Because of the nature of 
it. " Holy One of God," &c. Satan was not unmindful of the old 
promise, the fulfilment of which involved his subjugation. The 
" father of lies " for once tells the truth. He at least, amongst those 
who disparaged Jesus, knew his true nature and character. " What 
have J," &c. There was nothing in common between him and Jesus. 
" What concord hath Christ and Belial ? " 

III. The proutt expulsion. Preceded by silencing. Such testimony not 
accepted (Acts xvi. 18).'' How little Jesus values the admissions of 
the ungodly. The spirit cast out. Whom he cannot keep, he will 
seek to injure. Thus in the case of Peter. He cannot ruin him, but 
will torment him. How he struggles with a man, before he gives 
him up ! He could not tear Job from the keeping of God ; but will 
mar his happiness. He cannot pluck the believer from the hands of 
Christ ; but will buffet him. He has " fiery darts," and " devices : " 
yet no weapon that is formed against the Christian can prosper. 

Learn — 

I. The great malice and power of Satan. 

II. What he is capable of doing with those who are freed from his yoke 

III. Unclean and wicked men are led by him, " captive at his will." 

IV. A man cannot liberate himself. Indeed, is not inclined. 

V. Jesus Christ is the great Deliverer, Has he delivered us? 



84 Less. 15. JESUS AT CAPERNAUM — PART ill. (Note*.) 

Read Mark i. 35 — 45. 

35 And in the morning. Luke records the fact, but not the purpose (iv. 42.) 
Hence learn the great advantage of four histories. The omissions of one 
often supplied in the record of another. Observe, that to supply an omission 
is not to contradict a statement. . . . solitary place, for secret prayer. The 
practice of Jesus answers to his doctrine (Matt. vi. 6). 

36 And Simon : another omission supplied. Luke says, " the people sought 
him" (iv. 42). Here we learn that Simon and others announced their 
approach. Thus early is Simon one of the most forward. His impulsive- 
ness characteristic. 

37 They had found. Even they had to seek. . . . All men. Natural that the 

disciples should, and right that others should. 

38 See notes on previous less. (v. 43), also Isa. lxi. 1 ; Jo. xvi. 28 ; xvii. 4. 

40 And there came a leper. Matt, places this circumstance after the sermon 
on the mt (viii. 1 — 4). Luke, before that sermon (v. 12). He relates 
the occurrence ; Matt, tells us when it happened. (We now introduce 
it, to keep the lessons on Capernaum in one series.) (For Leprosy, see 
analysis.) . . . beseeching him, and kneeling. Worshipping, says Matt. (viii. 
2 ; see Matt. ii. 2 ; xv. 25). ... Lord, was the term employed (see Matt.). 
Note, the intense earnestness of the man. It was a perilous thing to con- 
fess Christ. This man had faith. Faith triumphs over fear. . . . If thou 
wilt. And there was no doubt but that he would. Men sometimes say, 
" If Christ will he can save us." But they are not willing that he should. 
Now, not only was Christ, but the leper also was, willing. To be willing 
in the day of his power is the thing we need. 

41 Moved with compassion. How like Christ. All sorrow moved him thus. 
When did he ever look unmoved on affliction ? (Heb. xiii. 8). ... touched 
him. Who else would have done this ? Not to have cured him even, 
would men have touched him. . . . i" will. How precious and how mighty 
are the "I wills" of Christ ! 

42 As soon as. No delay. '. . . immediately, as in other cases (Mar. i. 31 ; 
Jo. v. 9). 

i3 Straitly. Peremptorily commanded. 

44 This was the charge. . . . Tell no man (Mar. i. 44 ; Lu. v. 14 ; com. Matt, 
ix. 30; xii. 16; Mar. iii. 12; v. 43; vii. 36; viii. 26—30; Matt. xvi. 
20 ; xvii. 9). Why this command ? Motives differed with cases. For 
the man's sake. For his ministry's sake. 

Show thyself. The Son of man is not come to destroy, but to fulfil (Matt, 
v. 17) ; see Lev. xiv. 3, 4, 10. He was not to say who had wrought the 
cure ; but first to get the priest's admission of the fact (see Matt. viii. 4, 
" for a testimony unto them"). Otherwise the priests might not allow 
that he had been a leper ; or, having been one, that he was now cleansed. 

45 But he. He could not restrain his gratitude. Most persons need to have 
their gratitude prompted, rather than checked. . . . and they came. The 
cure was evident without the priest's " testimony." . . . could no more enter 
through the opposition of the priests (?) or the crowding of the people. 

See Trench Miracles, 210. 



(Analysis.) jesus at capernatjm— part hi. Less. 15. 35 
The disease — The cure — The payment. 

I. The disease. Leprosy. A disease peculiar to Egypt, Arabia, Pa- 
lestine, and Syria. Cutaneous. Described fully in Bible. Common 
(Lu. iv. 27). Infected men, women, houses, garments (Lu. xvii. 12 ; 
Num. xii. 10; Lev. xiv. 34; xiii. 47). Incurable (2 Ki. v. 7). A 
punishment for sin (Num. xii. 9, 10 ; 2 Chr. xxvi. 19). Hereditary 
(2 Sam. iii. 29 ; 2 Ki. v. 27). Affected hand (Ex. iv. 6) : head (Lev. 
xiii. 44) : forehead (2 Chr. xxvi. 19) : beard (Lev. xiii. 30) : entire 
body (Lu. v. 12). Small beginning (Lev. xiii. 2, 24). Made the 
skin white (Ex. iv. 6 ;) and hair also (Lev. xiii. 3, 10, 30). Judges 
of (Deu. xxiv. 8). Suspected, examined (Lev. xiii. 9) ; and shut up 
(xiii. 4) ; (Num. v. 2 ; xii. 14, 15). Persons said to be healed, inspected 
(Lev. xiv. 2 ; Lu. xvii. 14). Ceremonial cleansing (Lev. xiv. 3 — 32). 
Progress and effects of 1. said to be described in Job ii. 7, 8, 12 ; vi. 
2 ; vii. 3 — 5 ; xix. 14 — 21. It is called " the stroke or wound of the 
Lord." Commences internally. Often lies concealed for years. 
Spreads secretly without outward appearance. Then the sufferer, 
presenting a loathsome appearance, lingers till death. Remarkable 
symbol of the moral disease — sin : and recovery from it, of salvation 
(2 Ki. v. 2 ; Ps. Ii. 9 com. with Lev. vi. 7). This moral disease we 
all are afflicted with, and its cure we may all have. It moves the 
compassion of Jesus. 

II. The cure. 1. It was sought, — (1.) The leper came to Jesus, without 
fear. (2.) Sought earnestly, "beseeching." (3.) Humbly, " kneeling." 
(4.) By prayer, " saying." (5.) In faith, " If thou wilt, thou canst," 
&c. 2. It was granted, (1.) not of desert, but of " compassion." (2.) 
With loving tenderness, "touched" (3.) Promptly, " I will." (4.) 
Completely," show thyself to the priest ; ' ' and the law honoured, " offer 
for thy cleansing," &c, coupled with a command, "charged him." 

III. The paymext. He had only thanks to give. Here was gratitude, 
and confession. He acknowledged the state he had been in, " blazed 
it abroad," and who had cured him. His gratitude found more 
work for the Master. 

Learn — 

I. The nature of sin. Loathsome, hereditary, contagious, injurious. 
II. The universal presence of sin. " If we say we have no sin," &c. 

III. That sin, however concealed, will, like leprosy, manifest itself. 
TV, That the sinner should seek deliverance through Jesus. 

V, Jesus is both willing and able to save. 



f& LeSS. 16. THE BEATIttJDES. (Notes.) 

Eead Matt. v. 1—12. 

1 And seeing the multitudes, from places named (iv. 25). . . . He went up, nr. 
Capernaum ; called Mt. of Beatitudes, i. e. Blessings : from blessings pro- 
nounced at opening of this sermon. . . . Tie was set, common attitude of 

2 teacher (see less. 4). Expressions, — "opened his mouth" &c, are in- 
tended to show that these were not ordinary utterances ; but formal and 

3 studied sentences. . . . Blessed. (1.) They are subjects of the Divine favour. 
(2.) They have peaceful, happy minds. (3.) They are the heirs of future 

and greater blessedness poor in spirit, those who do not think too 

highly of themselves (Ps. li. 17). ...theirs is the heavenly kingdom 
of grace. Such will accept the salvation which is of grace ; the proud 
will try to merit that kingdom, and therefore lose it (Eom. iii. 20, 24, 28). 

4 (Gilpin's 21 Discourses, pp. 192 and 208.*) . . . they that mourn : not sad- 
ness and sorrow in general, yet this not entirely excluded ; but principally 
repentance. Jesus had been preaching this (Matt. iv. 17). Such sorrow 
is connected with hatred of sin, and a desire to be delivered from it. . . . 
comforted (Eom. xv. 5 ; 2 Cor. i. 5—7; Phil. ii. 1 ; 2 Thess. ii. 16). God 

5 comforts by accepting, pardoning, adopting. . . . meek, the gentle-hearted, 
the unambitious. . . . inherit, not necessarily possess houses and lands, but 
the happiness and satisfaction tnat such are supposed to yield. The rich 
and ambitious are often unblessed, l. e unhappy. One man finds a world of 
enjoyment in his cottage; anotLer no enjoyment in all the world (Rom. 

6 iv. 13). ... hunger and thirst : t^e craving of the soul, set forth by strong 
bodily yearning. Those who hunger will strive for food. ...righteous- 
ness : holiness of heart and life. . . .filled, they shall have more than 

7 merely enough (Luke n, 38 ; lsa. xlviii. 18). ... merciful, forgiving, 
forbearing, compassionate. . . . shall obtain, for " he delighteth in mercy " 

8 (Mic. vii. 18). . . .pure in heart. Holy in desire, thought, intention. 
they shall see God. They will see the presence of God in all his works 
in nature ; in all his ways in providence ; in all his dealings with them. 
They will see his power, and wisdom, and justice, and love. They will see 
him in his word, and in their hearts. At last they will see him in hea- 

9 ven. . . . peacemakers, those who strive to promote union between man and 
man, and between man and God. . . . they shall. He is a God of peace ; and 
Christ is the Prince of peace (Eom. xv. 33 ; lsa. ix. 6 ; Jo. xiv. 27). . . . 

10 persecuted, treated cruelly, oppressed. . . .for righteousness' sake : because 
they love and practise righteousness, and will not forsake the "Lord our 
righteousness." . . .for theirs: they shall enjoy peace of mind here in the 

11 midst of suffering ; and hereafter the kingdom of glory. . . .falsely : it all 
hinges on this. There must be no truth in the evil charges against Chris- 

12 tians. . . . Rejoice. The good of all ages have been so tried. 

See Augustine on Ser. on the Mt., Trans, by Trench; and Tholuck on 
ditto. Perkins on Christ s Sermon on Mt., fol., vol. iii. 1 — 22 (1608 — 
1631), will repay a perusal. 

* In the Dedication occurs this singularly beautiful passage ; p. x. : " I am now 
passing through the latest stage of my pilgrimage upon earth. My sun is speedily 
going down : but ere it wholly disappear, its parting beams stream sweetly forth 
upon the face of things, and cover all the horizon with ablaze of glory. My Father's 
house shines bright before my eyes. Its opening door invites me onward, and fills 
me with an earnest longing to be safe at home. My richest treasures and my dearest 
hopes are all packed up and gone before, while my whole soul is on the wing to fol- 
low after." 



(Analysis.) the beatitudes. Less. 16. 37 

The superiority of character to circumstance. 

I. Character is befoke circumstance. Observe the importance at- 
tached throughout, by the great Teacher, to character. Not, blessed 
are the rich, powerful, learned, &c. ; but the lowly -minded, penitent, 
humble, holy, kind, pure, &c. Hence the great question should be, 
not, What have we ? but, What are we ? Man is essentially greater 
than his surroundings. Jesus was greater than Nazareth. Circum- 
stances are to us, as scaffolding to the building ; useful in the erection, 
afterwards done away with. The building is greater than the instru- 
ments of its erection. The development of character may also here be 
noted : from lowliness of mind (v. 3) up to steadfast endurance and 
gladness. All Christ's teachings and all true religion recognize this 
principle : the true greatness and improvability, and perfection of 
man. They miss the great end of life, who live but to acquire ; and 
forget what they should seek to become. Only the good are blessed, 
II. Character will conquer circumstances. It often does so in 
this life. The lowly origin and past evil life of men are often for- 
gotten by those who delight at length to do them honour. The pov- 
erty of a man is frequently forgotten in the acknowledgment of his 
goodness. He who would have been nothing without character, is 
raised by it to the highest seat. Who cares what Nazareth was when 
they think lovingly of Jesus ? These elements of character are often, 
though not necessarily (as the world is now ruled), the instruments 
of secular success. Yet there is a sense in which the Christian makes 
the best of both worlds. While one aims at being prepared for the 
next life, he is making the wisest provision for the right enjoyment 
of this. He has rejoicing in himself. He is not dependent on his 
house, &c, for his happiness. His hope sustains and lifts him 
up. Some are the creatures of circumstances. They can smile only 
when the sun shines, and are desponding under losses and trials. " 
will trust in the Lord at all times." " Eejoicing in tribulation also. ' 

III. Character shall outlast circumstance. True both of good and 
bad. (Kev. xxii. 11). Poverty, oppression, trial, persecution, conflict, 
&c., will soon be over; but the result of all these, as modes of discipline, 
will be seen in the character that will then come forth. What one 
then is will be everything ; what one has not had, or has endured, will 
be forgotten. The fight will be forgotten in the prize. The " far 
more exceeding and eternal weight of glory " will amply compensate 
the toil, and trial, and poverty, &c, of this life. Like gold from the 
crucible, character will emerge, refined. The dross perishes, the fire 
is extinguished, but the gold remains. 

Learn — 
I. The superiority of character to circumstance. 
II. To be more concerned about character than circumstance. 

III. To seek a right foundation for character in " repentance." 

IV. To seek the progress of character in " newness of life." 
V. To rejoice in hope of the glory of God. 



S3 Less. 17. the mikaculous draught of fishes. {Notes.) 
Read Luke v. 1—11. (Matt. iv. 18— 22 ; Mar. i. 16—20.) 

1 People pressed, crowded, thronged (Mar. ii. 4 ; Lu. viii. 19 ; Mar. v. 27 — 30 
Lu. xix. 3). . . . to hear. What better desire could stir them ? Have we 

2 the same anxiety ? . . . lake, Sea of Galilee (see less. 30). . . . the fishermen : 
this is Luke's first mention of them ; hence he speaks of them as strangers. 

3 Simon. He was most likely in his ship. He is mentioned before Andrew 
as perhaps the eldest, and, it may be, the chief owner. James and John, 
sons of Zebedee, on shore. ...prayed: requested. ...thrust out: to 
be away from the pressure of the crowd, and that he might the better 
teach the people. . . . sat down : custom of teachers (see less. 16). The 
people now lined the shore, and Jesus taught them. Simon also listened. 

1 Now when : having finished uttering general truths for the people, he has 
something special for Peter and his partners ; this he prepares the way for 
by a sign. . . . Launch out : they were within speaking distance of the 
shore. . . . into the deep : where he knew the fish were. . . . and let down : 
they were to use the means, and he would bless the effort. 

5 Simon. Simon again, always the first to speak. . . . Master : teacher. 
we have toiled : bodies fatigued, patience exhausted, spirits cast down. 
all night, which they would suppose to be a good time for their work. 
Much fishing now done at night. Fishermen set off by day to take Tip 
the ' lines,' and ' pots,' that have remained out all night. . . . nothing : 
entire unsuccess. . . . nevertheless. He seems to have little hope of suc- 
cess. Still the character of the great wonder-worker inspired confidence. 
He would also oblige one who had brought a blessing to his house. Jesus 
had restored his wife's mother (less. 14). 

6 When they had done this : they reaped the reward of obedience and 
faith. . . . their net brake, not absolutely tore to pieces. Some of the 
strands gave way ; especially of the hauling lines ; the strain being too 

7 much on one side. . . . they beckoned to James and John, who were by this 
time in the other ship, having finished the washing and mending of their 
nets. ...partners: fellow- workers. ...help them: by seizing the other 
side of the seine, they divided the weight and strain. . . . began to sink : 
not literally under water, but settled down to the burden line ; and over 
it, as a ship will when full. 

8 lie fell down. He was overwhelmed with wonder. Felt that he did not 
deserve such goodness, saw that Jesus could rule even the fish of the sea. 
Depart : he was afraid of such divine power. . . . sinful man. He had 
no idea that here was power to save, he thought only of power to destroy 
(Lu. ix. 56). . . . Lord. It was only ' Master' just now. 

10 Fear not. How kindly does Jesus encourage them, and allay their fears; 
this power should not only not be turned against them, it should be em- 
ployed in their behalf, and should give them success in a greater enterprise. 
catch men : this was a nobler work, more difficult, needed more patience, 

11 perseverance, courage, attended with more wonderful results. . . .forsook all 
and followed him, to catch men (Jo. xxi. 6). And they did catch men. 
Peter was the preacher on the day of Pentecost when 3000 were converted. 
Jesus does not command all who follow him, to leave their callings, but to 
honour him by their diligence in business and fervency of spirit ; even 
such may " catch men." They teach by their words, and example. 

Trench, Miracles, 126. Archer Butler, Sermons, ii. 289, Stanley, Sinai, $c„ 
267—269. Thomson, Land and the Book, 402. 



{Analyils.) THE MIRACULOUS DRAUGHT OF FISHES. Less. 17. 39 

Fruitless toil — Miraculous success — Typical prophecy. 



I. Fruitless toil. (1.) They were fishermen. So far as a human 
calling could, this might fit them for their future work. It exercised 
some needful qualities : — tact, watchfulness, patience, perseverance ; 
it served to develope health and strength. It especially involved 
readiness, courage, presence of mind. Xot but all might have been 
conferred (as the gift of tongues) upon men not so endowed. (2.) 
They were disappointed fishermen. They had toiled all night, and 
taken nothing. Had probably often done so before. God may with- 
hold success with as much mercy as when he grants it. Interesting 
question, the advantage to men of failure and non-success. (3.) 
They were fishermen repairing the effects of the past, and preparing 
for the future. They were washing and mending their nets. They 
did not think of abandoning their calling. They, more likely, were 
devising other methods. 
II. Miraculous success. Tet the Lord did only more visibly what he 
as the Lord of providence had often done before. He gives to all 
workers the results they win. Suppose that in the absence of 
Jesus, these men, under some sudden resolution, had gone out 
and succeeded, would their success have been less from the Lord ? 
But the connecting link between the work and the result was 
in this case here — the presence and blessing of the Lord. They 
were to try again. The time was unseasonable, and they were tired. 
But nothing is too hard for God. A miracle of omniscience : He 
knew where the fish were. Miracle of omnipotence : He made them 
enter the net. Xame some other incident in the life of Jesus con- 
nected with a fish (Matt. xvii. 27). With what did Jesus feed the 
multitude ? (Matt. xiv. 17 ; xv. 34). Success follows close on failure. 
Often does in this life. Tiy again. Divine blessing at_ unexpected 
times, and in unexpected measure. 

III. Typical prophecy. Prophecies variously announced. In visions. 
By word of mouth. By symbolic representations. The sacrifices 
under the law were prophetic of that great sacrifice in which they 
would all be consummated. The paschal lamb pointed to the 
Lamb of God ; see a striking prediction of this symbolical character 
in Acts xxi. 10 — 13, In this history the Lord converts the fisher's 
craft and success into a prophetic symbol. (1.) It was at close of 
night, and beginning of a new day. (2.) It was after a long and 
frtile effort that success was granted. (3.) It was when men were 
weary, that the power of God was manifest. (L) It was when the 
time seemed most unfavourable, that the miracle was wrought. (5. N 
The whole was designed to teach some things concerning the greatei 
work. Draw the comparison out of the points indicated. 

Learx — 

I. The honourableness of honest callings. 
II. The duty of obeying God in little things. 

**!. The grace of the Lord Jesus, who can make of humble fishermen 
the benefactors and instructors of the world. 



40 Less. 18. THE MAN WITH THE PALSY CUEED. (Mtes.) 

Bead Luke v. 18—26. (Matt. ix. 2—8 ; Mar. ii. 1—12.) 

18 Behold. Well might the historian so commence. Here was a new wonder. 
men brought. The man was utterly helpless. Here was a praiseworthy 
sympathy, and timely aid. . . . a bed. A kind of mattress, easily carried 
(Matt. ix. 6) : sometimes they were only skins, or rugs. . . .palsy. Proba- 
bly paralysis of whole system. . . . brought in. Jesus was most likely teach- 
ing in the inner court of a house (v. 17). ... sought means, to force their 

19 way through the crowd. . . . could not. The people would not give way. 
tiling. They drew the awning aside. Houses in the E. are frequently 
built round an open court. In very wet or hot weather, a tent-cloth (here 
trans, tiling) is drawn over. This was sufficiently removed, and by means 
of cords the man and his bed were let down. {Eastern Manners, New Test., 

20 Dr Jamieson, p. 121.) ... their faith ; which in its great confidence had 
overcome such difficulties (1 Sam. ii. 20). ... thy sins. The Jews regarded 
bodily affliction as the judgment of God for sin. Jesus combated this error 
(Lu. xiii. 4 ; Jo. ix. 1 — 3). Possibly one reason why they did not make 
way f< jr this man, was their opinion of his character, as proven by his con- 
dition Jesus does not intend to subscribe to their belief. But since all 
disease comes of sin, he will go to the root of the matter, and forgive the 
sin. Now, had he cured the disease without saying a word about the sin, 
they must, to have been consistent, have believed that the sin was pardon- 

21 ed, of which they held the disease to be the effect. . . . but God only. And 
who could cure the palsy in this miraculous way but God only ? If it was 
blasphemous to speak such words as God only had a right to speak, was it 
not equally wrong to do works which were no less divine ? {Robertson's 

22 Sermons, vol. iii. 69.) . . .perceived their thoughts. He knew their inmost 
heart. He knows us altogether. Here was another proof of his Divinity. 

23 Whether is easier. None could answer that question. They therefore main - 

24 tained a " discretionary silence." . . . But that ye may know. Observe the 
different purposes for which the miracles of Jesus were wrought. This 
was an act of mercy to the man with the palsy ; a reward of the faith of 
his helpers, and a means of instruction to the rest. He would prove the 
power which they denied ; and thus assert the cause for which he came 
into the world ; viz. to procure the forgiveness of sins. 

25 He rose up before them all. Not a word from the gainsay ers of his power. 
A deep awe fell on every mind. . . . before them all. Here were witnesses 
sufficient, and of the right kind. Men convinced in spite of themselves. 
What a wonder, if the Gospels were fables, that some of these scribes, who 
are said to have beheld these and other wonders, did not write books, 
declaring that the evangelists and apostles lied ! They were indeed chal- 
lenged to a denial (Acts ii. 22 ; xxvi. 26). ... his own house, where he had 
long been a helpless inmate. . . . glorifying God ; for he perceived whence 
'the power came, whoever wielded it. No mere man could have cured him ; 
and by such means. But his sins were forgiven, and that was best of all. 

26 they glorified God. The cured man led them. They impulsively followed. 
All felt it was right. . . . We have seen strange. (1.) A palsy-stricken man 
cured. (2.) A wonderful faith wonderfully expressed. (3.) An apparent 
man clothed with the power of God. (4.) The redoubted enemies of Christ 
silenced and filled with fear. 

Ellicott, H. Lecture, 170, n. Thomson, Land and the Book, 39 — 42. Trench, 
Miracles, 199. dee also Josephus, Antiq, xiv. 15. 12. 



(Analysis.) the man with the palsy cubed. Less. 18. 41 

The helpers — The hinderers — The healer. 

I. The helpers. Influenced by two motives, (1.) Sympathy with the 
afflicted. A motive right in itself. A motive often recognized by 
our Lord. But if this bodily affliction stirred the compassion of the 
man's friends, how much more should our sympathy be moved by 
the spectacle, on all hands, of persons — many of them dear to us — 
who are the subjects of moral paralysis. Men bereft, by sin, of 
power to do right, and serve God. Lying in the wicked one, 
without strength (Rom. v. 6). Do we feel for such? is our sym- 
pathy practical ? (2.) Faith in Christ. What would their sympa- 
thy have been without this ? What could it have done ? Whither 
could it have borne the man with any hope of cure ? Sympathy 
needs the guidance of faith. Their faith led them to the only one 
who could help their friend. They believed he could and would 
help. If we cannot bring men bodily to Christ, we may carry them 
in our prayers. These strong motives led to strong measures. How 
great the labour to carry the man up-stairs, and let him down 
through the roof ! What sanctified ingenuity ! Only earnest love 
and strong faith would have contrived and executed such a plan. 

II. The hinderers. Always some to hinder a good work. Influenced 
by many motives. (1.) Hinderers outside, Why should they stand 
aside, and lose their opportunity of hearing Christ, for the sake of 
one whom they knew not ? (Selfishness.) Besides, was not the man 
suffering from the judgment of God? Should they interfere with 
divine justice ? show they disapproved of that justice, by making 
way to a cure ? (Pharisaical pride.) (2.) Hinderers inside. Men 
opposed to Christ. Not willing that the sick man's cure should 
attest the power and Divinity of Christ. How many are there who 
maliciously regard the characters of some they see in the house of 
God, forgetting that such is the best place for all, especially for 
such. 
III. The healer. Sees the bed descending, with the man thereon. Saw 
the faith of the helpers ; and resolved to honour it. Was not to be 
deterred by the hinderers, as the helpers were not. Would instruct, as 
well as heal. The miracles, " signs " (aiypa), as well as " wonders " 
(Octy/iara). Something to "look it," and also to "learn from." 
The lesson taught here : — the Son of r%n has power to forgive sins. 
The cure was speedy, effectual, conclusive. The man glorified 
God : all the rest, amazed. 
Learn— 

I. To sympathize with the afflicted, and pity the sinful. 

II. To embody our sympathy in practical measures of relief. 

III. To expect hindrances, and resolve to surmount them. 

IV. To calmly await the Master's word, when we have done our all. 
V. To glorify God both in our own and others' restoration, 

VI. To speak of the "strange things" we have seen, done by the 
Saviour, in this the day of our life. 



42 Less. 19. the pool of bethesda. {Notes.) 

Bead John v. 1 — 16. 

1 A feast ; uncertain what feast (see Alford ; Stier asserts it was F, of Purim) ; 
had it mattered, we should have been told. " Jesus went," both to keep 

2 the f. and for the greater opportunities of doing good. . . . Bethesda. Sit., 
N.E. of Temple, by the sheep gate, just outside temple wall. Des., 360 ft. 
long; 130 ft. broad; and 75 ft. deep, besides rubbish long accumulated. 
Sandys saw the water flowing in 1611. It had ceased in 1697, when Maun- 
drell was there. There are yet the remains of 4 or 5 arches, the ruins of 
the porches. Word means ' house of mercy ' (Beth, Heb. for house ; hence 
Beth-phage, H. of Figs ; Beth-thany, H. of Dates ; Beth-horon, H. in the 

3 Hollow, &c). . . . a great multitude: always a number of such in the 

4 world. . . . waiting, expecting, hoping. . . . For an angel : science {Robinson) 
says it was an intermittent spring. Piety connected the " moving," &c, 
with the mercy of God. God is indeed the source of all good. Science 
may trace the channel, and second cause ; but the cause of causes yet re- 
mains. . . . whoever : science {Barnes) again says the waters were mineral, 
and therefore possessed medicinal qualities. clever science ! He who is 
here said to have sent an angel, must have imparted the mineral qualities. 
What docs science gain ? . . . whatsoever disease. Mineral waters are 

5 efficacious only in certain classes of disease. . . . certain man : one well 
known. . . . Thirty -eight years : a chronic ailment, not of yesterday. Case 

6 well known. . . . Jesus saw and knew. How know ? seeing is knowing with 
him ? . . . Wilt thou. There was no appeal to Jesus. Apparently no hope 
from Christ, or faith in him. . . . whole. Note : sin detracts from one's whole- 

7 , ness. The sinner is not, does not, what a whole man is and does. . . . answered. 

He has no thought of a cure apart from the pool. Sees nothing in Jesus 
but one who might perchance help him in if the waters were then troubled. 
another steppeth : those afflicted but yesterday and able to step down, 

8 thought more of themselves than of this man so long in that case. . . . Jesus 
saith : without stating who he was, or doing anything more to awaken 
faith in the heart of this man. . . . Rise : he gave with that word power to 
rise, to carry the bed, to walk ! (Jamiesorf s Eastern Manners, New T., 123.) 

9 And immediately. He offered no excuse. What might he have said ? 

10 What reply do many give to whom the Lord says arise ? ... It is not lawful: 
was it lawful for some in Nazareth to attempt a cruel murder on the sab- 

11 bath ? (see less. 12). . . . Tie answered : for he who had this divine power, 

12 had surely a divine right to interpret sabbath duty. . . . Then asked they. 
He was a poor ignorant man, they knew him well, it was pardonable in him ; 

13 but they would punish the great Healer. . . . wist not who it was. Even now 
the man knows nothing of Jesus ; not so much as his name. Jesus was lost 
in the crowd. He often blesses us and is lost in a crowd of thoughts and 

14 things. ...in the temple: whither should such a man go? Gratitude 
would prompt him. . . . sin no more : Jesus would have the man know that 
when he was cured his sins were pardoned. Perhaps he also knew that his 
infirmity was the consequence of some besetting sin. Many diseases are 

15 caused by sins. . . . and told the Jews: not to help them to their revenge, 
but to express his gratitude ; one who had so cured him could easily defend 

16 himself. He knew Jesus from inquiries he made in the temple. . . . these 
things : (1.) He had cured a sick man on the sabbath. (2.) In defiance 
of their teachings he had authorized the man to do the same. 

Trench, Miracles, 243. Lightfoot, ii. 544 — 548. EalVs Contemplations, 161. 



(Analysis.) the pool of bethesda. Less. 19. 43 

The disease — The physician — The remedy — The cure. 

L The disease. Of long duration, and enfeebling effects. It reminds 
us of another disease: sin. (1.) Its seat is the heart (Prov. iv. 23 : 
xxiii. 7 ; Matt. xii. 35 ; Lu, vi. 45 ; Ps. li. 10). (2.) It is hereditary 
(Ps. li. 5; Eph. ii. 3). (3.) Contagious (Eccles. ix. 18; 1 Cor. xv. 
33). (4.) Dangerous (Eom. vi. 23; Ezek. xviii. 4; Isa. lix. 2.) Its 
symptoms are : (1.) Depraved mind. A love of foolish books ; absence 
of good purpose in reading good books ; neglect of Bible. (2.) De- 
praved taste (Jo. iii. 19); call good evil, and evil good. (3.) Mora* 
insensibility (Eph. iv. 18, 19). (5.) Moral weakness (Eom. vii. 2iy 
H. The PHYSICIAN. See Job's physicians (Job xiii. 4; xvi. 2). Such 
are all who think to cure this disease without Christ. What can 
they say or do ? Now look at the Good Physician. (1.) His diploma 
(Isa. Ixi. 1) : this he published at Xazaretk (Lu. iv. 18). (2.) His 
shill (Matt. iv. 23 : x. 1). (3.) Bower, (±.) Tenderness (Matt. xii. 20 ; 
Isa. xlii. 3). (5.) Courage. Did not fear contagion. Did not 
shrink from saddest spectacles. He sought, pitied, and cured the 
worst case. Even of one who probably (see v. 11) had brought his 
disease on himself (Hos. xiii. 9). 

IIL The .remedy. A word. The usual remedy in these cases of healing. 
"When he spake the word he communicated power. The 1 wills 
of Christ, — numerous, precious, potent. To us. the word communi- 
cates a knowledge of the remedy. Christ crucified, the wisdom and 
power of God. The blood of Christ our remedy; through it we have 
peace (Col. i. 26). Redemption (1 Pet. i. 18). Justification (Eom. 
iii. 24). Cleansing (Eev. i. 5 ; 1 Jo. i. 7). Blood represented the 
life. He laid down his life for us : so procured our pardon (Heb. ix. 
22). This remedy will serve for the worst case (1 Jo. i. 7). The 
greatest weakness. Here is done for one, what he could not do for 
himself. The greatest poverty : we are redeemed without money 
and without price. And it is infallible as well. 

IV. The cure. Xote three things: (1.) The speed with which it was 
wrought. (2.) The completeness by which it was distinguished: it 
was followed by strength, activity, progress. (3.) The gratitude 
with which it was received. In the temple acknowledging Christ, 
and praising God. Xo one stepping in before could rob him of a 
cure. It was the first time Christ said arise to this man. How 
many times has he come to us ? The house of God, and the place of 
prayer — a Bethesda — a house of mercy. Jesus is near to save. 

L EARN — 

I. That though not bodily, like this man, we are all sinners by nature 
and practice. 
II. That since we should anxiously seek to be relieved of a bodily ailment, 
we ought much more so to seek salvation : that the soul may be made 
whole. 

•II. We need not wait foi human instruments. Jesus is very nigh tc, 
every on 3 of us. 

I) 



U Less. 20. jesus concerning himself. (Mies.) 



Read John v 17 — 47. 



i 7 But Jesus. The rest of this chap, may he regarded as the substance of His 
defence. . . .my Father. Examine the works of God, then examine mine. 
If the works are similar, does not that show that we, the workers, are one ? 

IS {See Alford, in loc, also Trench, Mir., p. 257.) ...equal: they clearly 
saw, what some men deny, that Jesus here was teaching unity of nature, 
as well as of purpose. A doctrine too important not to have been con- 
tradicted by Jesus, had they been wrong. Knowing their thoughts it 
would have been dishonest not to have contradicted them if wrong. 

19 nothing of himself . Because they are essentially one. Both do what each 

20 does. . . . seeth (Jo. i. 18). ... For. Herein is the reason. Love confides its 
secrets (Matt. iii. 17; Jo. iii. 35; xvii. 26). No finite mind could have 

21 shown all things. . . . For : the greatest work that God can do, quicken the 

22 dead ; that also the Sondoeth (Lu. viii. 54 ; Jo. xL 25 ; xvii. 2). ... For, 
again ; the judgment is committed to the Son. This presupposes Divine 
attributes ; knowledge, righteousness, justice (Matt. xi. 27 ; Acts xvii. 31 ; 

23 2 Cor. v. 10). ... that oilmen : this follows as a matter of course. He is 

24 God who does the works of God. . . . Verily, verily : a strongly emphatic truth. 
Hearing and believing connected. Faith by hearing. . . . is passed : present 
fruit of faith (Rom. v. 1). As he will cause the resurrection of the body, 

25 so also he revives and quickens the soul. . . . Verily : another emphatic 
truth (see v. 28 ; Eph. ii. 1). ... now is : hence he several times raised 

26 the dead. . . . God has the fountain of natural life in him ; so Christ of spi- 

27 ritual life, as well as natural (1 Cor. xv. 45). . . . is the Son of man. He 
knowethman, and armed, in addition to human sympathies, with Divine at- 

29 tributes, must be qualified as judge. . . . done good, unto : not because they 
have done good ; but because they have believed. Faith saves, the want 
of it condemns (Matt. xxv. 46 ; 2 Thess. i. 8, 9). Boston's Works, fol., 

30 105. . . . of mine own self. Jesus, because of oneness with the Father, can- 
not act independently of him. . . . I seek not. He was thought to be a pri- 
vate person, seeking private ends. He came to do no private will other 

31, 32 than God's. . . . If I bear (Prov. xxvii. 2). ... another, the Father. He 
witnessed with the voice from heaven (Matt. iii. 17) and his working 

33 presence (Jo. iii. 2). . . . Ye sent, they did not believe God ; but they did 

34 John, and he told the same tale (Jo. i. 7, 32). ... these things. His 
anxiety about w their salvation led him to condescend to this argument. 

35 burning, destroying the bad. . . . shining, illuminating. ...ye were, it was 
fashionable. He (John) was a popular preacher. (Farindon's S., vol. ii. 

36 fol., 547.) . . . greater. John performed no miracles ; and had no redemp- 

37 tive character (Jo. x. 25). ... Ye have. He is known by his works (Deut. 

38 iv. 12 ; 1 Tim. vi. 16) : as the wind by its effects. . . . True faith has an 

39 inward testimony (1 Jo. v. 10). ... Search: the testimony of Jesus, the 

40 spirit of prophecy (Rev. xix. 10). (Ar. Butler's Serm., vol. ii. 252.) ... It 
thus evident from these witnesses, my Father, John,', the Scriptures, who 

41, 42 I am— the life — and yet ye will not, &c. . . . I receive not. Love towards 

43 God would have made them love the lovely, not crave the showy. ... If 

44 he had come with human views and theirs, he would be accepted Re- 
gard for human applause precludes men from honouring and being honour - 

45 ed by God. . . . Do not, $c. : there was need. Their own Scriptures would 
66 suffice to condemn. . . . Moses : the law, &c. Our Lord bears witness to 
47 Moses. ...He wrote (Gen. iii. 15; xii. 3; Num. xxi. 9, &c). ...How 

since they mutually confirm and illustrate each other. 



{Analysis.) JESUS concerning himself. Less. 20, 45 

The witnesses — The doctrines — The inferences, 

I. The witnesses. Jesus in this defence calls several witnesses into 
court whom the accusers themselves could not reject. (1.) His Fa- 
ther, who by the voice from heaven and by many signs (as miracles) 
bore testimony to the Son. (2.) John, whom all men counted a 
prophet. (3.) Moses and the prophets, who all wrote concerning the 
Messiah. (4.) Even his opponents. To these may be added as wit- 
nesses for Christ : (1.) The Holy Spirit (Jo. xv. 26 ; 1 Jo. v. 6—9). 
(2.) Angels (fallen, Jas. ii. 19 : unfallen, Lu. xxii. 43). (3.) Priests, 
&c. (Jo. xii. 42 ; Lu. xv. 2). (4.) The civil Ruler (Lu. ix. 7—9; 
Matt, xxvii. 24). (5.) Apostles (Phil. iii. 8 ; Eom. i. 16). (6.) The 
world (Matt, vii. 28, 29 ; Mar. xii. 37 ; Jo. vii. 46). (7.) The Church 
(militant, Acts ii. 41 — 47 : triumphant, Rev. v. 9 — 14). Hence 
Jesus does not rely on his own words for his acceptance. A great 
cloud of witnesses. Two are sufficient in any court of justice, several 
make a case doubly sure. 

II. The doctrines. (1.) The chief here taught and proved are, the 
Divinity of Christ. He is one with the Father. Does the same 
works. Has the same relation to the Sabbath. Knoweth all things. 
Is acquainted with the secrets of Jehovah. One with God in nature 
and in purpose. He is the fountain of life ; natural and spiritual* 
(2.) Tlie Resurrection, the dead shall hear his voice. Dead men in 
their graves ; and the spiritually dead in trespasses and sins. A di- 
vine work to quicken either. Christ can raise both. And he does. 
(3.) Tlie Judgment. For which, as the Son of man, he is prepared to 
act as judge. As God, he will judge righteously, mercifully, irrevoc- 
ably. (4.) That faith is the condition of acceptance. Faith in him 
as the Redeemer, faith evidencing itself and its character by good 
works. 

III. The inferences. (1.) We should honour the Son, even as we hon- 
our the Father : (a.) as the object of worship (Acts vii. 59 ; 2 Cor. 
xii. 8, 9 ; Heb, i. 6 ; Rev. v. 12) ; (&.) as our rightful king and legis- 
lator ; (<?.) as the source of spiritual life ; (d.) as the giver of everlast- 
ing life, (2.) That we should examine ourselves whether we be in the 
faith or not.- (3.) That we should be always prepared for the judg- 
ment ; for in such an hour as we think not " the Son of man cometh." 
(4.) That it is lawful to do good on the sabbath day. Sabbath rest 
should be a rest in ceaseless labours of love. Ceaseless activity and 
holy energy are, with God, the highest repose, (See Alford and 
Jacoous on Jo. v. 18.) 

Learn— 
I. That our Saviour must be sufficient, because Divine. 
II. That since he is Divine we should honour him. 

III. That the highest honour we can pay him, is to believe. 

IV. That a saving faith will be accompanied by an inward witness. 
V. That this faith will prove its presence by good works. 

VI. That possessed of it, we may calmly await the judgment. 



46 Desk, 5. friendship. 



1 Sam. xviii. 1. 



{Introduction.) Subject, — Friendship. Many instances in the Bible. Abra- 
ham, friend of God. Euth and Naomi. Paul and Timothy. Moses and 
Aaron, &c. In the friendship of David and Jonathan 5 things to be noticed. 

I. The things that led to it. 

1. The character of David which drew out the friendship of Jonathan. 
He was brave. The tent of Saul. Jonathan might be there^ The 
lion and the bear. Goliath. He was clever. Could play on tHe harp. 
Throw with the sling. He was honourable. Did not deny his father, 
when in the midst of royal scenes. Was not boastful. "lam the 
son of Jesse," &c. 

2. The character of Jonathan which yielded to David's influence. Marked 
by filial love. He was glad his father's life was saved by David. By 
simplicity. "Was unambitious. Admired the greatness of David's cha- 
racter. By piety . Desired that the will of God might be done. 

3. Providence of God. All hearts in his hand. He raised up this friend 
to protect David. 

II. The events that marked it. 

1. Exchange of gifts (i Sam. xviii. 4). 

2. Vindication of character. Jonathan defends David before Saul (1 Sam. 
xix. 4). 

3. Deliverance of David. The plot. The banquet. Archery practice. 
David's flight (1 Sam. xx. 11—23). 

4. Separation (1 Sam. xx. 41, 42). 

III. The qualities that distinguished it. 

1. Self-sacrifice. Jonathan's trouble to save David, at the risk of his 
future crown. 

2. Fidelity. Genuineness of this friendship. Present or absent. Sha- 
dow or sunshine. 

3. Eeligiousness. Interchanged religious vows. Commended each other 
to God. 

IV. The results that flowed from it. 

1. To David and Jonathan, and their relations. Embalmed the memory 
of Jonathan. Eedeemed family of Saul from destruction. Care of 
Mephibosheth. Comfort to Jonathan. David preserved. 

2. To ourselves, (a.) The building up of a beautiful and instructive story. 
(b.) Chiefly the raising of the family of David into historical importance. 
Had David continued obscure there might have been a difficulty in 
tracing the lineage of Jesus. 

V. The lessons that are taught by it. 

1. Concerning the choice of friends. 

2. Concerning the duties of friends. " He that would have friends must 
show himself friendly." 

3. Concerning the sinner's Friend. He is a friend that sticketh closer 
than a brother. Com. the conduct of Jonathan with that of David's 
brethren. Like Jonathan, Jesus {a.) gives presents, (b.) Saves from 
great peril, (c.) Does not change, (d.) Was self-sacrificing, (e.) He 
is at all times pleading our cause with his Father. Like David, we 
should, (a.) Eeturn his kindness, — (b.) Love his friends and brethren. 



Desk, 6. REHOBOAM. 47 

1 Kings xii. 19. 

{Introduction.) Subject : — The story of the great Jewish rebellion, and 
division of kingdom of David into the two kingdoms of Judah and Israel. An- 
cient history often very instructive. History. Philosophy teaching by ex- 
ample ; rather, providence teaching by experience. 

I. Remind you of some facts of previous history of Jewish nation to make 
clear the circumstances of the people at this time. 

Canaan, a land of idolaters. Abraham called. He dwelt in Meso- 
potamia, i. e. the land between the rivers (Euphrates and Tigris). In 
obeying he crossed over Euphrates. Hence was called the Hebrew, i. e. 
the man who passed over. His son Isaac. Isaac's son Jacob. Jacob, 
after his prayer at Peniel, was named Israel, i. e. the prevailer. Jacob 
had 12 sons (the patriarchs, i. e. chief father), who with their descend- 
ants were called Israelites. On the conquest of Canaan the land was 
divided among the posterity of the patriarchs ; and the divisions were 
called by their names. But the sons of Levi had no separate allotment ; 
while the 2 sons of Joseph had one each. (Countries are often divided. 
Swiss, cantons ; Belgium, provinces ; France, departments ; America, 
states ; England, counties, or shires, from shir an, Aug. -Sax., to divide.) 
Then followed the Judges, and then the Kings : Saul, David, Solomon, 
Rehoboam. 
II. Review the circumstances that immediately led to the disrupture of the 
nation, and the formation of two kingdoms. 

Court and government expenses of reign of Solomon very great. Is- 
rael only a small country. Resources limited. Population great. Vast 
undertakings of Solomon. His palaces, gardens, menageries, the temple. 
The splendour of his court. Visit of Q. of Sheba. Neighbouring wars. 
Rezon seized Damascus. Revolt in Edom. Necessitated a standing army. 
Heavy taxation. The people oppressed. Dissatisfied. Solomon dies. 
Rehoboam crowned at Jerusalem. The assembly at Shechem. Note the 
incidents of this meeting. The representatives of the tribes request miti- 
gation of taxes. Reasonable. The promise, M we will serve thee." The 
delay. Time for consideration and consultation. Rehoboam's counsel- 
lors. Two kinds. The old men, and their advice. The young, and theirs. 
The final conference, and king's answer. Scorpions, not the creature so 
called, but an Eastern instrument of punishment, a scourge of knotted 
thongs or twigs {see Kitto's Bible, in loc.). Result. Revolt of 10 tribes 
under Jeroboam. Only two left. (Benjamin and Judah, from the latter 
the people were called Jews. Henceforth the term Israelites is applied 
principally to the people of the 10 tribes.) Two rival kingdoms watch- 
ing each other. The prey of foreign powers. 
II 1. Recall to your notice some of the lessons which this part of sacred history 
may well teach. 

1. The advice of the aged to be generally preferred before that of the 
young (Job xxxii. 7). 

The aged have more knowledge and experience of life. 
The aged have less reason for giving bad than good advice. 

2. There are some of the aged that we may all learn from. Prophets 
and apostles. " Thine own friend, thy father's friend, forsake not." 
(Rehoboam forsook his father's friend.) 

3. Jesus is the best adviser. The best friend. Able to give the bes* 
possible advice. 



48 JACOB AND ESAU. Desk, 7. 

Genesis xxv. 27. 

{Introduction.) Our text takes us back into the past above 3700 years. 
Many parts of the world have witnessed great changes in that time. The 
East not so greatly altered. But in all lands, however changed in some re- 
spects, the boys and girls remain about the same. They have similar tempers 
and tendencies. Boys of one family have often great differences, as well as re- 
semblances. These two brothers were very unlike each other. 
I. We will compare these brothers, and learn how much nobler, naturally, 

Esau was than Jacob. 
, 1. They differed in their personal appearance. 

Even a blind man could distinguish the difference. Their voices were 
dissimilar. Esau was a rough, robust man, wore his hair long and 
shaggy; and of florid complexion (ill. William Bufus, or the red). 
Jacob was more sleek, and quiet. 

2. They differed in their pursuits. Esau fond of the field, hunting, snar- 
ing wild animals, was cunning, i. e. skilful in exploits. Jacob stayed at 
home. Loved a more quiet life. But, like some quiet people, was not 
without ambition. 

3. They differed in the regard of their parents. Esau was Isaac's, and 
Jacob Rebecca's favourite. This however was better than for both 
parents to have loved one. 

4. They differed chiefly in temper and disposition. Esau, open, chival- 
rous, impulsive, impatient. Jacob, crafty, subtle, ambitious. His 
namesig. " supplanter." 111. this by two scenes: (a.) the sale of the 
birthright ; (b. ) the obtaining of the blessing. No doubt of the natural 
superiority of Esau. 

II. Inquire how it was that Jacob became, in the end, the greater man. 

Trace their future history. Isaac old, wished to see his sons married 
and settled. Jacob tried to please his father. Fruit of repentance for 
deceit he had practised. Esau rebelled, vexed his father. Bad spirit, 
vowed to be revenged on his brother. Jacob, obeying his father, left 
home. His prayer at Bethel. Made terms with God. This not right. 
Still he prayed. You do not hear of Esau praying. Jacob marries, 
becomes rich. Not perfect,, but better than Laban. After 20 years' ab- 
sence resolved to return. His escape, pursuit, Laban' s dream. 
(Jacob through all this time religiously inclined. Would have been a 
still less perfect man but for the little religion he had.) He arrives at 
Mahanaim (i.e. the two hosts). Divides his property and people into 
two bands. Policy of this. Esau at the head of 400 ; might fall on 
one part, and think it was all, while Jacob escaped with the other. 
Having done so, he remains to pray. Is called the prevailer. Becomes 
brave and generous. Sets out, overtakes, and passes on first to meet 
Esau. The new life of Jacob. Esau disappears from history. He 
never prayed. 
III. Observe the great lessons of the history. 

1. The worst characters are elevated and blessed by religion. 

2. The best characters are not safe without religion. 

3. If Esau was so noble without religion, what might he have been with it ? 

4. Jesus, " the author and finisher of faith," can save the very worst; and 
the best cannot be saved without him. 

See Sir Matt. Hale's Contemplations (1676 ed.) ? ii, H3, on Jacob's Vow, 



Desk, 8. THE WELL AT THE GATE. 49 

1 Chronicles xi. 17. 

[Introduction.) Subject, an event in life of King David ; and lessons tanght 
thereby. David the shepherd had little thought of being a king. Dreams of 
yonth seldom realized. David in youth treasuring up facts and incidents, 
never to be forgotten. Early scenes often recurred to his mind, and suggested 
higher things, Ps. xxiii. His shepherd life, and this well, were things not to 
be forgotten. Circumstances now and again reminded him of them. Thus as 
from the hills he looked over the valley of Eephaim where the Philistines 
were encamped, towards Bethlehem, and felt the faistaess produced by thirst, 
he thought of the old well at which he had often paused to dnnk when going 
and returning as a shepherd. There may come a time in your life when you 
may desire some good thing that now may be easily had. Of these we are 
reminded by : — 

I. The well, for the water of which David sighed. 

1. The Bible is a well of truth and wisdom. Flowing with doctrine, 
promise, precept. It is good news from a far country for thirsty pil- 
grims. Stands at the gate of literature and learning. 

2. The Sabbath is a well of rest and refreshment. Flowing with praise 
and prayer, with holy thoughts, devout meditation, and holy fellowship 
Stands at the gate of every week. 

3. The Saviour is a well of mercy, comfort, and love. Flowing witb 
salvation. "I will be in him a well of water," &c. — "Whoever is 
athirst," &c. He stands at the gate of life. 

But the path to the well may be intercepted, and this we shall see while 
ionsidering : — 

II. The enemies that cut off David's access to the well. There are Philis- 
tines in the way. . 

1. The world, with its maxims, customs, fashions, persecutions, ridicule, 
and threats. 

2. The Jlesh, with its love of ease, tendency to delay, pride, obstinacy, 
conceit. 

3. The sins of life, loading the memory and filling the conscience with fear. 

4. The devil, with his fiery darts, temptations, devices. 

Yet God is not willing that any should perish for want of the water of life. 
Hence he sends helpers to clear the path to the well. Of these we are re- 
minded by: 

III. The mighty ones that brought relief to David. 

1. God's three mighty ones are, power (he is able) , wisdom (he has found 
out a ransom) ; love (he is willing). 

2. These all unite in Jesus, who is the wisdom and power of God, and 
incarnate love. God is love, and Jesus is the express image of his 
person. 

3. He has conquered the enemies ; overcome the world ; subdued Satan 
nailed our sins, &c. 

4. He has brought us the water of life. " Let us take the cup of salva- 
tion," &'c. 

Learn— 

1. To prize the well while we have it. 

2. To beware how we let enemies cut off the path. 

3. Not to refuse the water that is offered to us ; we need it to cleanse and 
refresh. 

4. To take of the cup ot salvation now. 



50 Less. 21. the SABBArH day. {Notes.) 

Read Matt. xii. 1—8. (See Mark ii. 23—28 ; Luke vi. 1—5.) 

1 At that time. Soon after Matthew's call. . . . corn, term for all grain. . . . 
to pluck, which of itself was no crime (Dent. xiii. 25). The charge urged 
against the Lord was not that he had plucked the corn, but that he 
violated the sabbath. 

2 when the Pharisees. From the time he cured the man in the pool of 
Bethesda, the Sanhedrim resolved on his death (Jo. v. 16). None more 
ready to be employed as spies than these Pharisees (Mar. iii. 2 ; Luke vi. 
7 ; xiv, 1). ... thy disciples. It was not Jesus who did this, yet he becomes 
the apologist of the disciples. . . . not lawful (Ex. xxxi. 15). The self- 
righteous are apt accusers of others. This was his defence. His first 
step was to establish a precedent. Necessity has no law. Two precedents 
from their own history : 1. David {v. 3). 2. The Priests {v. 5), The second 
step, the assertion of his own lordship over the sabbath (vv. 6 and 8). 
The third step was the mind of God in regard to the spirit of sabbath law 
(v. 7). The fourth step was that the sabbath was man's servant, not man 
the sabbath's slave. (See Mar. ii. 27.) Observe this defence. 

3 he said — David (1 Sam. xxi. 6). ... hungred. This was David's 
vindication. 

4 house of God. At that time the tabernacle at Nob. Not an open corn- 
field. . . . shewbread (Ex. xxv. 30 ; Lev. xxi v. 5, 6). Consecrated bread, 
no longer for common use. The priest's portion (Ex. xxiv. 32, 33). 
This was the first precedent. They could not deny this. David was the 
great model of Jewish piety. 

5 have ye not read, &c. (Num. xxviii. 9). The law prescribed certain 
labour to the priests. They killed the lambs, and kindled fires. For- 
bidden, and yet were held blameless (Ex. xxxv. 3). The first precedent 
was a case of necessity ; the second an instance of labour. Hence circum- 
stances have to be considered. 

6 But I say, &c. The second argument. Jesus greater than the temple. 
Its laws, &c, of use specially in reference to himself. This was a hint 
of his intent to repeal a cumbrous ritual. If the temple service would 
excuse the priests' work, how much more would his service excuse his 
disciples' work. (Lange, in loc.) (This and v. 8 completes the second step.) 

7 what this meaneth (Hos. vi. 6). God requires of us kind judgments of 
others, not harsh censures. The sabbath was a divine expression of love 
and mercy, Had the Pharisees been filled with its spirit they would have 
mercifully interpreted the disciples' conduct by their necessitous circum- 
stances. . . . guiltless, i. e. these disciples. The guilty ones were the 
Pharisees themselves, who spent sabbath time in watching Jesus, and 
bringing a railing accusation against poor and hungry men. See 1 Cor. 
xiii. (This ends the third step.) 

8 Son of man, &c. The phrase — " Son of man " occurs 87 times in the New 
Testament, and always applied to Jesus. As the Lord of the sabbath, 
they were acting by his authority on his day. 

For the fourth step, see the Analysis. 

Prize Essay on the Sabbath, by M. Hill, 85—108 ; Land and Boole, 648 ; 
Ellicott, Hulsean Lecture, 140 ; Sunday Library, i. 207, 222 ; Matt. 
Kale's Contemplations, i. 477. 



(Analysis.) the sabbath day. Less. 21. 51 

The day designed — The day perverted — The day changed. 

I. The day designed. " Tlie sabbath was made for man" by him 
who also made man. As he supplied other needs, so he gave the 
sabbath (Gen. ii. 3) : saw that man's physical nature would need a 
rest-day as well as a W0/*&-day. If God had not selected the day, 
man might have neglected to do so, or each man left to choose his 
own day ; all practical rest and worship would be destroyed. All 
shall rest one day in seven ; and all together. Thus the sabbath is 
eminently the poor man's day. Let him guard his birthright ; and 
not, by slighting it, encourage the crafty to take it from him. But 
man is more than a physical being ; he is a moral, spiritual, im- 
mortal being. The sabbath's chief use is in relation to that. By 
its rest and worship it speaks of better things. Causes one, by its 
lessons, &c, to forget the sorrows, &c, of the past ; and strengthens 
one for the duties and trials of the future. And therefore the sab- 
bath was designed as a part of the necessary fitting-up of human life. 
Not intended to supersede attention to religion at other times, but to 
conserve a special time for its especial observance and consideration. 

II. The day perverted. It is so, and variously, by different people. 
(1.) These Pharisees made it everything, and regarded the day more 
than man; and his need (to supply which it was first given). (2.) 
Others pervert it by regarding it as a day for mere physical rest and 
recreation, as if man were a mere animal. (On this point see 
Analysis of Lesson 22.) Such are secularists and materialists, &c. 
(3.) Others, again, pervert the day, who make it a day for study, as 
if man were a purely intellectual being. Such would open museums, 
&c. (as though they were closed at other times) ; and thus compel 
great numbers to forego all rest. These different methods have been 
tried, and have all failed. Individuals have lost more by working 
than resting. 

III. The day chaxged. With the Jews it was at the end of the week ; 
with us, at the beginning ; with both, one day in seven. Hence both 
observe the mind of God in the proportion of time allotted for rest 
and worship. Jesus rose from the grave on the first day of the 
week, and thus ended his work. Our Sunday— or Lord's day — 
commemorates the resurrection, and especially, therefore, points to 
the future life. Jesus owned the day by more than once appearing 
with peace on his lips, to those who were meeting for worship on it 
(Lu. xxiv. 36; Mar. xvi. 14; Jo. xx. 19, 26). Afterwards the 
apostles confirmed the change (Acts xx. 7 ; 1 Cor. xvi. 2). 

Learn— 

I. Rightly to understand the sabbath as meeting a human need. 

II. To honour the Lord of the sabbath by preserving his day from inno- 
vation, and by services of religion and mercy. " It is lawful to dc 
good on the sabbath day" 

III. A practical reverence for the Lord of the day is the best way to 
keep the day from being stolen from us. 

IY. Learn and keep the fourth commandment. 



52 Less. 22. the withered hand. {Notes.) 

Read Luke vi. 6 — 11. (See also Matt. xii. 9—14 ; Mark iii. 1—6.) 

6 And it came to pass. It very often came to pass that Jesus worshipped, 
taught, and healed on the sabbath. . . . a man, &c. Such a man in the 
synagogue ! Even he had something to be thankful for ; but he had also 
a soul to look after. . . . right hand. Luke, alone, mentions the right hand. 
Luke, as a physician, is often very precise in his descriptions of disease. The 
hand that usually is needed most. (Note, the use of term right hand in 
Scripture. Whence "right hand" is a symbol of honour, power, skill, 
friendship, truth, courage, wisdom, &c. &c.) This man's " right hand " 
was withered, shrivelled up, retaining the form, without functions of the 
hand. (Note : the sinner's right hand of moral power, skill, wisdom, &c, is 
withered.) 

7 watched him, as usual (see less. 21, v. 2, notes; also Mark iii. 2 ; Lu. xiv 
1 — 3). Observe : — they doubted not that he could heal, but watched to see 
if he would on the sabbath (Jo. v. 16). ... an accusation, not praise him for 
doing good ; but censure him for not working by their rule. Those who 
find fault will never be at a loss for an occasion. 

8 knew their thoughts. Wonderful knowledge ! (Ps. xciv. 1 1 ; cxxxix. 2 ; 
Matt. ix. 4; Lu. v. 22 ; 1 Cor. iii. 20; Heb. iv. 12.) Knowing this he 
did not refrain through fear, but, . . . said, &c. He might have willed a 
cure. . . . stand forth in the midst. All should see what he did. . . . And 
he, &c, doubtless wondering what should happen. 

© Jesus said, &c. To provoke thought and attention. ...Is it lawful ? &c. 
What does the law say ; the law of conscience in your souls ? . . .to do good, 
when one is able, and has the opportunity, . . . or evil ? as I should, were 
I, having the power to cure, to let this man alone. . ..to save life, as I now 
may by restoring the power of winning bread, . . . or to destroy it ? with 
the power I have, the destruction of this man's life would be a sin. Note: 
to omit to do good is to do evil. 

10 looking round. For an answer ; and to see that all were attending. No 
reply. They were doing evil, employing the sabbath in watching another 
for an evil purpose. Jesus' question left them no alternative but to tacitly 
acknowledge their own guilt. They could not say it was not lawful to do 
good : for God was doing good every sabbath day. He did not then 
suspend the benign laws of nature, or withhold the sun-shine, or the rain. 
Stretch forth, &c. Let all see a withered hand no longer ,♦ but . . . whole 
as the other. This same Jesus, who has received gifts for men, pan restore 
our " withered hand." 

11 filled with madness. They were openly defied. Their intentions were un- 
veiled. They could not answer his questions. They ought to have been 
angry with themselves ; and have acknowledged their sin. How like men 
who cannot answer Christ, but who yet are " exceeding mad " against him. 
communed (Ps. ii. 1, 2). The cause against him was not clear. They 
must make out a case. 

Note : — Matthew inserts an argument of our Lord concerning what these 
Pharisees would do, if so much as one of their sheep were to fall into a pi 
on the sabbath. (On this point, see Analysis on the opposite page.) 

Bible and People, ii 531 ; Trench. Miracles, 312; and references generally to 
less. 21 



{Analysis.) the withered HAND. Less. 22. 53 

Man superior to an animal — Proof — Illustration — Inference. 

See Matt. xii. 11, 12, on which passage this analysis, relating to 
sabbath conduct, is founded. Men would help a sheep in difficulties on 
the sabbath, and hence Jesus would help a man, because he is better than 
i sheep. In relation to this fact consider three things : — 

I. The proof. (1.) Man is a moral being ; has a sense of right and 
wroug. (2.) A religious being. He has a notion of a God. (3.} 
A social being. Dwells in families. Experiences friendship. (4.) 
An immortal being. Has hopes and aspirations. (5.) A sym- 
pathetic being. Weeps with those who weep, &c. (6.) An intel- 
lectual being. Instinct and reason. Compare these points with the 
phenomena of animal life. Bees build their cells and birds their 
nests as they have always done. 
L. The illusiratiox. (1.) The ;i lower creatures " are tamed and 
subjugated by man. He yokes the ox to his plough and the horse 
to his chariot. Makes of the bird a minstrel, and of the dog a 
sentinel. Levies tribute upon all. (2.) The slave-holder's argument 
is, that man is merely an animal, that is. the Mack man. Jesus 
says man is better; not white men, or black men. but man irre- 
spective of colour. (3.) Hence Jesus would rather sacrifice an 
animal than a man (Matt. viii. 30 ; see also Matt. x. 31). Ac- 
knowledgment of true position of man in creation, destructive of 
slavery. (L) We always speak of animals as the ' ; brute creation," 
'-'- lower creatures," &c. (5.) The superiority of man is illustrated 
also by the place assigned to him in creation (Heb. ii. 6 — 8), A 
little lower than the angels, and over all beside. 
IIT. Inferences. (1.) Since man is naturally superior to the beasts 
(hat perish, he should not degrade himself by his conduct and pro- 
pensities to their level (Ps. xlix. 10, 12, 20). While they are ruled 
by instinct, and so act naturally, man should be governed by reason, 
affection, religion. And since he has a fallen moral nature, he 
should seek to be ruled by the mind and will of God. (2.) Since 
he is better than such, he should not live in envious rivalry ; but in 
a kind and merciful ownership (Deut. xxv. 4 ; Prov. xii. 10 ; 1 Cor. 
ix. 9 ; 1 Tim. v. IS). (3.) But because a man is so much better 
man an animal he should be more solicitously attended to than they. 
How much some spend on their dogs and horses, and how little on 
the poor ! 
~earx — 

I. It is lawful to do good on the sabbath day to both animals and 

men, but especially to men. 

II. If we should value men more highly than sheep and the like, then 

we should care for the soul more than the body, for that is the chief 

difference. 

III. It is right to take care of the health of the body ; but the soul's 

health is far more precious. 
IV. Jesus is the good Physician; he ga*3 himself for the life of the 
world. 



54 Less. 23. the cektukion's servant. {Notes.) 

Read Luke vii. 1—10. (See also Matt. viii. 5 — 13.) 

1 Capernaum. This another addition to the evidence furnished to this city. 

2 centurion. Roman military officer. Captain of 100 men. This the title 
means — from Latin centum = a hundred. A Roman force was planted 
in the Holy Land, which at this time was subject to the Roman Empire. 
Probably Capernaum was the head-quarters of a military station. 
servant, most likely his faithful slave ; he may have had but one. 
dear. Bengel says — obedient ; and therefore dear, valuable, as well as 
beloved. ...ready to die ; at the point of death (Job xxx. 15 ; Prov. 
xxix. 21). 

3 heard of Jesus. But how was he, a Roman and probably an idolater, to 
approach and influence Jesus ? How induce Jesus to aid one of a con- 
quering nation ? . . . sent. Matt, says he came (viii. 5). He sent first, and 
then came (see Analysis). . . . elders, rulers of the synagogues. He knew 
them, and had some influence with them, for the reason they stated (v. 5). 

4 And they, &c. These rulers had so much faith in Christ, that they did 
this ! The enemies of Jesus knew and believed more than they admitted. 
instantly, i. e. earnestly (Acts xxvi. 7; Rom. xii. 12; 2 Tim. iv. 2). 
was ivorthy : wherefore ? How easily could they overlook his Gentile origin 
and false religion ; and yet "have no dealings with the Samaritans." 
How differently does he speak of himself (v. 6). 

5 for, &c. This was their reason. A part of Roman policy to be on good 

terms with subjugated peoples. Augustus had published a decree in favour 
of Jewish synagogues, as seats of learning and virtue. This centurion 
carried out the policy of his master (1 Ki. v. 1 ; Gal. v. 6 ; 1 Jo. iii. 14 ; 
y. 1, 2). 

6 Jesus went, &c. He was easily persuaded to do good, even by such men. 
He might have made an agreement with them. . . . sent friends : treated 
him with respect and confidence. . . . trouble. Christ's only trouble is that 
men trouble him so little. He meant that Jesus could cure his servant 
without coming into his house. 

7 worthy. How humble was this officer. Can you remember any other 
centurions whose faith is spoken of? (Lu. xxiii. 47 ; Acts x. 1, 22 ; xxvii. 
43). . . . say in a word (Ps. cvii. 20) : what faith was here ! 

8 For I also, &c. It was his to command soldiers ; and Jesus' to command 
diseases. He believed that Jesus would be as readily obeyed by that palsy 
of his servant, as he by any of his soldiers. 

9 no, not in Israel. How wonderful therefore that this Roman should have 
such faith. Matthew records a very suggestive saying of our Lord (see viii. 
11, 12). We see a similar thing in our day. Many who hear the gospel 
regularly, remain unsaved ; while one who hears occasionally, and, as it 
were, by accident, is saved. 

10 Matthew tells us that this faith was honoured by an immediate cure {v. 
13). " Go thy way ; and as thou hast believed, so be it done unto thee." 
Luke adds — " they that were sent, returning," found the servant cured. 
u According to thy faith," " as thou hast believed ;" his success was equiva- 
lent to his faith. Not on the ground of his faith ; but in this measure 
{Jacobus, in loc). 

Hall's Contemplations, 51 (1634) ; Trench, Miracles, 222 ; Land and Book, 
211; Jamieson's Eastern Manners, New Test., 124 — 126; Robertson's 
Sermons, ii. 128. 



^inah/sis.) THE CENTURION'S servant. Less. 23. 



The faithful servant — The considerate master — The willing helper. 

T. The faithful servant. Some men must be servants. Some 
who are good servants would make unsuccessful masters. It is a 
happy thing for multitudes that many men of wealth and influence 
do not retire from the cares and risks of business, but find employ- 
ment for the poor. All men should be servants of God. Whether 
they own the great Master or not, to him they must give account 
(Heb. xiii. 17 ; 1 Peter iv. 5 : 1 Peter ii. 16 ; Heb. iii. 5 ; Eph. vi. 
5. 6). The angels are servants (Heb. i. 14). Jesus was a servant 
(Matt. xx. 28). The meanest duties performed from right principles 
raise the actions of men to a level with the deeds of angels. The 
noblest service without such motives becomes mean and unworthy. 
A faithful servant is always worth more than his wage ; and. viewed 
from the high ground of the gospel, is the equal of his master (Matt. 
x. 24. 25). Happy is the master who has a faithful servant. 

II. The considerate master. Masters ought to be considerate. 
Their servants are more dependent than they are. The master has 
money to fall back upon in evil times ; the servant none. Let them 
ponder (Col. iv. 1 ; Eph. vi. 9). If a master has his rights, he has 
duties too. He must look after his aged and sick servants who 
have been faithful. Masters in their illness can call in the best aid ; 
can rest from work, can retire to some healthful spot ; but the ser- 
vant must work, or live on charity. This centurion cared for his 
servant in his sickness. Humbled himself to ask help of a Jew, 
one of a nation scorned by the proud Eoman. Happy is the man 
who has a faithful and considerate master. Such masters and men 
may well respect and love each other. There needs more religious 
principle and feeling in the relation of master and servant. What a 
suggestive history is that, Ruth ii. 4. Might not the principle be 
profitably imported into our social life ? Note this centurion's 
anxiety about his servant in his approach to Jesus. (1.) He sent 
the elders (Luke vii. 2). (2.) Then he sent his friends (m 6—8). 
(3.) Then (Matt. viii. 5 — 9) he came nhnself. 

ii. The willing helper. (1.) The centurion was rich (able to build 
a synagogue), but Jesus had not a poor man's common disregard of a 
rich man's troubles. (2..) The centurion was a Roman, but Jesus had 
not the Jews' hatred of the Gentile. He was no respecter of persons. 
He cared for man, not for classes, or nations. (3.) The centurion 
believed in the power and willingness of Christ. Jesus honoured 
that faith. Probably he was dissatisfied with the gods of Rome : and 
his building of a synagogue was more than policy. (4.) The centurion 
has his " dear " servant restored. Servant and master would be ever 
more dear to each other. (See Paul to Philemon, and note v. 16.) 
Leirn— 

I. As servants, to be faithful. 

II. As masters, to be considerate. 

III. Whether masters or servants, to help each in, and to, the Lord. 

IV. To serve the great Master. [c ur afflictions. 
V. To lcve Him who hath borne our sicknesses, aad who sanctifies all 



56 Lesr 24. the widow of naih. {Notes,) 

Read Luke vii. 11 — 17. 

11 JSfain. Mentioned in no other part of Scripture. "Nam" still exists with 
its old name. It is situated on the N. slope of the Hill Moreh (the Little 
Horeb of modern travellers), opposite Tabor (4 m.), and S.W. of Endor (2 J 
m.). Although so beautifully situated as therefore to have been called 
N .— pleasant, it is now a poor hamlet of some 20 huts. Outside, and 
E. of the village, are tombs hewn in the rock, the old burial-place of the 
city (see Stanley, Sinai and Palestine, 349). ... the day after, the day on 
which the centurion's servant was restored. 

12 gate of the city. Cities in the E. usually walled; and walls pierced with 
gates. But there were gates even when no walls. . . . carried out. Jews, 
Greeks, and Romans buried their dead outside their cities (2 Ki. xxi. 18, 
house of David excepted). He was carried out on a bier, borne on the 
shoulders of men. Jews used no coffin. The body lay on a mattress. The 
shawl with which it was covered leaving the head, hands, and feet bare. 
. . . much people. It was usual for friends and neighbours to assemble 
as courtesy mourners. The wealthy hired professional mourners, as mutes, 
&c., in this country (Jo. xi. 19—31. See also Jer. ix. 17; Matt. ix. 23 ; 
Lev. xix. 28; xxi. 5 ; Deut. xiv. 1 ; Jer. xvi. 6). 

13 Weep not. He did not mean that it was wrong to weep (1 Thess. iv. 4), 
out that there was now no need. Men can say the same words and can do 
no more. . . . compassion, A widow mourning her only son. Probably 
this son supported his mother. 

14 he came and touched. Strange interruption by a stranger ! But there 
was authority in his manner, and though, according to the Jewish custom, 
they were moving quickly, — they stood still. The. lone widow wondering 
what it meant. . . . And he said. We find a similar call in each of the 
three cases in which he raised the dead : "Maid," " Young man," " La- 
zarus" (Lu. viii. 54; Jo. xi. 43). He calls them as though they were 
living (Jo. v. 28). (Com. the ease of the Lord of life with other cases : 
1 Ki. xvii. 17—23 ; 2 Ki. iv. 32—37.) He has the keys of death and hell, 
i. e. the grave (Rev. i. 18). ... Arise I (Lu. viii. 54; Acts ix. 40; Ho. 
iv. 17). 

15 he delivered him to his mother. Thus recognizing the mother's claim and 
love, and binding up the widow's heart. A hint here of the recognition 
of friends in the future life. Meeting of those beloved ones who sleep 
in Jesus. 

16 a great fear. It was a solemn spectacle. The dead arising and speaking. 
Imagine such a scene ! . . . a great prophet, like Elijah and Elisha, who 
raised the dead (Lu. xxiv. 19, and v. 22). ... God hath visited (see Jo. 
iii. 2), at last. Save the Baptist, there had been no prophet since Malachi, 
nearly 400 years. 

17 this rumour. The story of this marvellous event. How many would flock 
to Nain to see the widow and her son ! 

'amieson's Eastern Manners (New Test.), 126. Land and Book (Thomson), 
445. Sinai and Palestine (Stanley), 352, 382. Ellicott, Hul. Zee. 181. 
Robinson 's Bib. Res. ii. 361. Hall's Contemplations, 60 (1634). Trench^ 
Miracles, 239. 



{Analysis.) the widow OF nain. Less. 24. 57 

The dead son — The bereaved mother — The Prince of life. 

I. The dead son. Might expect to have survived his mother. The 
young often die before the aged. The young should be prepared. 
Only one way of salvation. Probably he was a good son to his 
widowed mother. Took his father's place. Death — the king of 
terrors — has no pity for youth or virtue (Jer. ix. 21). Every burial- 
ground records his victories over youthful vigour (Ps. xxxix. 4, 5 ; Jas. 
iv. 14; Job xiv. 1, 2; 1 Pet. i. 24, 25). The shortest life is long 
enough, if it be holy, and hidden with Christ in God. Death not by 
accident. It is appointed (Heb. ix. 27; Job xxiv. 1 ; Ps. xxxi. 15). 
II. The bereaved mother. A widow. Had, perhaps, not long before 
buried her husband. She then relied on her only son. Now he was 
dead. What earthly stay was left ? (2 Sam. xii. 23.) Her friends 
and neighbours might mourn with her, but they could do no more. 
She had lost all of earthly good. The past a withered garden, the 
future a dreary waste. Yet there was one who had said : — Ps. xlvi. 
1 ; ciii. 13, 14. She had the heavenly Husband to trust in. All was 
not lost while this remained. There was much in God's word to 
comfort her. Here the tenderness of the heavenly Husband is prac- 
tically illustrated by the Divine Son. 

III. The Prixce of life. Death in the midst of life. A funeral pro- 
cession in the busy gate of the city. Hurried along as though the 
world would not have a dying hour obtruded too long on its notice. 
The world busy, the young man dead, the widow in tears. A com- 
mon picture. Life in the presence of death. Christ is there. " Our 
Life." He comforts the mourner (Matt. ix. 36). Easy to say " Weep 
not," hard to obey. He raised the dead, with one word: — " Arise." 
He uuites the separated ; — " delivered him to his mother." A tender 
regard for both. They were all the world to each other. A hint to 
the mother that she should still care for her son ; and to him that he 
should yet nourish his mother ; and to all of us, of our duty in this 
life to love and care for each other ; and of one part of our joy here- 
after in each other's fellowship. The intercourse of heaven more 
blessed than the mere concourse. He who thus mercifully restored 
life, as mercifully sustains our beloved ones in life. A yet higher 
truth : — Christ the restorer of spiritual life. Did this widow rejoice 
over her living child ? would not some other mothers' hearts rejoice 
if their children were raised up to newness of life ? 

Learn — 
I. That the young should prepare for death. 
II. That God is the widow's friend and helper. 

III. That there is a reunion with those who are " not lost but gone before." 

IV. That even the dead hear the voice of the Son of man ; and he will 

raise us up at the last day. 

V. That we shall then meet him with joy and not with grief, if he has 

before raised us up to sit with him in heavenly places. 

VI. That the resurrection of the soul to a holy life should be earnestly 

sought by us all. 



58 Less. 25. the woman that was a sinner. (Notes.) 



Read Luke vii. 36—50. 



36 one of the Pharisees. ' Strange that a P. should invite Jesus ! Was it in 
the hope that an apparent friendship might inspire confidence, and elicit 
from Jesus a confession of his views and sources of his power, to be after- 

37 wards used against him? ...a woman that was a sinner. A common 
"woman of the town." . . . when she knew. The feast was of a public 
character. She would certainly not have been invited by a Pharisee. It 
was Jesus who attracted her ; not Simon, nor his banquet. Had she heard 
of Matt. xi. 28 ? ... brought, &c. An alabastron was a cruse with a long, 

38 narrow neck, sealed at the top. . . . at his feet. In the East they recline 
on broad couches, and lean on the left arm. The feet would therefore be 
extended behind. Used her hair — of which she had been so vain, and the 
ointment with which she intended to perfume it — in a sacrifice of love and 

39 penitence (see Alford, in he). Rom. vi. 13. ... Now when, &c. Simon's 
thought shows clearly that his motive in inviting Christ was rather de- 
tective than confiding (Jo. ix. 24). He judged Jesus by his own standard. 

40 And Jesus answering. His thoughts, not his words, for he had only thought 
and continued to watch. This speaking to his thoughts should have shown 

41 Simon that Jesus was more than a prophet. . . . a certain creditor, i. e. 
Himself. . . . two debtors. Simon and the woman. One (the woman) owed 
500 pence, the other (Simon) owed 50 pence. (At least, such is our Lord's 

42 supposition for the sake of illustration.) . . . nothing to pay. Even the 
Pharisee could not, with all his righteousness, pay his little debt. Note, 
Jesus fixed the amount of the debt according to their view of what they 
owed. Perhaps, all things considered, Simon was the greater debtor. 

' he forgave them both. So Jesus forgives all. . . . Tell me therefore, &c. A 
plain question. Did not Simon guess the drift of it? why then that 

43 "J suppose"? He feared to commit himself, expecting to be caught. 

44 he turned, &c. ; and now applies his parable, for it was one. He compares 
the conduct of the woman (the 500-pence debtor) who loved much, with 
that of Simon, his host (the 50-pence debtor), who loved less. . . . thou 
gavest. This punctilious Pharisee had omitted even the common courtesies 
of Oriental life. The truth was, even his 50 pence had not been forgiven. 
The woman found tears, where the Pharisee should have provided water 

45 (Jo. ii. 6 ; xiii. 5). (Gen. xviii. 4 ; Judg. xix. 21.) . . . no kiss : the common 
Eastern salutation (Gen. xxvii. 26; Ps. ii. 12; Lu. xxii. 47; Rom. 

46 xvi. 16). ... with oil. This also was a mark of respect to guests (Ps. xxiii. 
5 ; cxli. 5). The difference between the two was of the heart. There was 

47 much humility also on her part. . ..Her sins, many, forgiven. She felt 
how much she had been forgiven, and loved much. . . . to whom little : 
Jesus did not say that Simon's little was forgiven. . . . loveth little. Simon 
did not love at all, or he would have felt differently towards this woman 

49 (1 Jo. iv. 20). ... And they, the other guests. Simon was silent. Pro- 
bably they were Pharisees invited by Simon, to aid him in watching 
Jesus ; if, indeed, he did not invite Jesus at their instigation. . . . Who 
is this. They saw the point of the lesson, and who Jesus intended by the 

50 creditor, now that he had pronounced the woman's pardon. . . . And he said. 
Heedless of all their cavilling, he still addressed the woman. If her faith 
was great, how great was his mercy ! 

Burder's Oriental Customs (Longman), 201. Jamieson's Eastern Manners 
(New Test.), 135, 264. Land and Book, 122. Ellicott, 182, n. Hail's 
Contemplations 195 (1634) 



{Analysis.) . the woman tiiat was a sinker. Less. 25. 59 
Repentance — its importance — nature — fruit — and acknowledgment. 



This narrative is found in Luke only. The circumstances have been 
confounded with those in Matt. xxvi. 7 ; Mar. xiv. 3 ; Jo, xii. 3. The 
mistake may have arisen from things common to both histories, as (1.) the 
anointing ; but this was likely to be repeated, especially as a preparation 
for his burial. (2.) The name of the host. But the name was of frequent 
recurrence ; besides, that was Simon the Lejier, to dis. him from others of 
that name ; this is Simon a Pharisee, But the differences between the two 
occurrences cannot be harmonized. (1.) The character of the woman 
(2.) The description of the host. (3.) The sayiugs uttered. (4.) The time 
(5.) The place: the one Bethany, the other probably Capernaum; eer 
tainly a towu in Galilee {see Alford, in loc). 

I. Repentance — its importance. Clear, because (1.) commanded 
(a.) by God (Acts xvii. 30); (&.) by Christ (Rev. ii. 5, 16; iii. 3) 
(2.) The object of Saviour's coming (Matt. xi. 13). (3.) Leads to life 
(of grace and glory), (Acts xi. 18), and to salvation (2 Cor. vii. 10), 
(4.) Because Christ preached it (Matt, iv. 17; Mar. i. 15) ; (5.) and 
others who were inspired men (Matt. iii. 2 ; Mar. vi. 12 ; Acts xx. 
21). (G.) Needful in order to forgiveness of sin (Acts ii. 38 ; iii. 19 j 
viii. 22). (7.) Produces joy in heaven (Lu. xv. 7, 9). 

II. Repentance — its nature. (1.) A real sorrow for sin (2 Cor. vii. 
10). (2.) Wrought by the Holy Spirit (Zech. xii. 10). (3.) The gift 
of the exalted Intercessor (Acts v. 31) ; (4.) also the gift of God (Acts 
xi. 18 ; 2 Tim. ii. 25). (5.) Induced by long-suffering of God (Gen. vi. 
3, com. with 1 Pet. iii. 20 ; 2 Pet. iii. 9) ; (6.) and his goodness (Rom. 
iii. ±) ; (7.) and afflictions (1 Ki. viii. 47 ; Eev. iii. 19). (8.) To be 
obtained in this life only (Ps. xcv. 7, 8, com. Heb. iii. 7, 8 ; iv. 7). 
(9.) Often neglected (Matt. xi. 20— 24; Lu. xiii. 5; Rev. ii. 22). 

III. Repentance — its fruit. (1.) Is shown by its effects (Dan. iv. 27 ; 
Matt. iii. 8; Acts xxvi. 20). Its fruits are, (2.) humility (2 Chr.vii. 
14; Jas. iv. 9, 10) ; (3.) shame (Ezraix. 6—15 ; Jer. xxxi. 19) ; (4.) 
self-abasement (Job xlii. 6); (5.) confession (Lev. xxvi. 40; Job 
xxxiii. 27) ; (6.) prayer (Acts viii. 22) ; (7.) faith (Matt. xxi. 32 ; Mar. 
i. 15 ; Acts xx.21) ; (8.) conversion (Acts iii. 19 ; xxvi. 20) ; (9.) zepl in 
duty (2 Cor. vii, 11). 

IV. Repentance — its acknowledgment. It is acknowledged by Jesus, 
as in this instance (see also Zaccheus, Lu. xix. 2 — 10, and less. 65), 
It is responded to in heaven. The angels rejoice. It is owned on 
earth, among good people, and even the ungodly are not blind io 
its effects. And there is a response in the heart of the penitent. 
Peace with Cod. Joy in the Holy Grhost. Hope of heaven. 

Learn— 
I. The danger of neglecting repentance. 
II. The importance of securing a true repentance now. 

III. To examine our repentance in the light of God's word. 

IV. To bring forth fruit meet for repentance. 

V. The blessed n ass of genuine repentance (Matt. v. 4), 

E 



60 Less. 26, the blind and dumb. (Notes.) 

Read Matt. xii. 22—37. (See also Mar. iii. 19—30; Lu. xi. 14—23.) 

22 Then, i. e. beginning of second circuit of Galilee. The blindness, &c 
clearly the results of possession. The restoration was accomplished by ex- 
orcising the evil spirit. By expelling the cause, the effects followed. Not 
often that we see one blind and dumb. Lake omits the blindness : omission, 
not contradiction. What fiendish cruelty was this. But see 2 Cor. iv. 4. 
His power and will to blind men still abide. This was a heavy case, and 

23 yet it might be any man's case (see Ezra ix. 13). ... Son of David. Alford 
notes that this title appears in each narrative of giving sight to the 
blind in this Gospel (ix. 27; xii 23; xx. 30). Matt., writing especially 
for Jews, records this saying ; since those who uttered it were evidently 
reminded by the miracle of Isa. xxxv. 5. This was the honest impression 

24 of the people, but not of the Pharisees. . . . when. The Pharisees watched 
him. (See also Mark iii. 22. The scribes had come from Jerusalem to 
refute his teachings, and counteract his influence.) . . . they said. Admitted 
that evil spirits were cast out, and only disputed the method. (Trapp 
quaintly notes : — " The devil that was cast out of this man's body seems to 
have got into these men's hearts.") . . . Beelzebub, the fly-god (Matt. x. 25 ; 
Lu. xi. 15), the patron deity (?) of medicine (2 Ki. i. 3). Jews regarded 

25 idols as devils (Deut. xxxii. 17; Ps. cvi. 37; 1 Cor. x. 20). ...Jesus 
said. His reply proved his omniscience, and contained two parts : the 
argument (v. 25 — 30) and the application (v. 31 — 37). He exposes a con- 
tradiction. . . . Every kingdom. As civil wars dismember states (historical 
illustrations), so in the spiritual world. Divided households also illustrate 

26 this. . . . if Satan, &c. They ought therefore to have rejoiced at this civil 

27 war in Satan's kingdom. He then asks a question. . .. And if I by, &c. 
There were Jewish exorcists whom the Pharisees did not rebuke (Mark 
ix. 38 ; Acts xix. 9 ; Alford). . . .judges. They shall convict you of par- 
tiality. If you grant that they have a power from God, why deny it to 
me ? But that is often regarded as wrong in Christ which is right else- 

28 where. . . . then the kingdom. This was the inevitable conclusion. They 
should have sided with this enemy of Satan and friend of man. Christ's 
kingdom had indeed now commenced. He vindicated his kingship by the 

29 defeat of his enemies. . . . strong man's house, &c. (Isa. xlix. 24 ; liii. 12 ; 
Rev. xii. 7 — 10). This verse a parable. Strong man = Satan ; house = 
the man who is his victim ; he who enters = Christ ; the goods = all 
faculties and powers of the possessed , Christ first expels the evil spirit, 

30 and then liberates enthralled powers, &c. . . . not with me, &c. There 
can be no neutrality. These Pharisees were against Jesus, simply because 
they were not for him, as well as because of their antagonism (see Analysis). 

31 All manner. This is the application of the argument. These men might ^ay 
what they pleased about Jesus, and do as they liked to him ; but let them 
beware how they hardened their hearts and closed their eyes against the 
Holy Spirit's influences and teachings. This is the unpardonable sin. 
Deliberate and diabolical blaspheming of the Holy Ghost, and of his 
work, repudiating it openly and with impious scorn. The anxious fear o 
some lest they have committed this sin is in itself one proof that they may 
be guiltless of it. Men given over to Satan have not this anxiety, 

Etlicott, Hid. Lee. 185, and note. For strong man armed, see Good Weds, 
1861, 243, et seq. Westcott on Gospel Miracles, pp. 84, 8o. 



(Analysis.) the blind and dumb. Less. 26. 61 



The Heart and the Life. 



Note : — This analysis is founded on w. 33 — 37. 

I. The fountain, The heart (vv. 34, 35) the centre of spiritual and 
moral life. As the heart is, so the life will be, Prov. iv. 23. (Com. 
Prov. xxiii. 7 with Gen, viii. 22 and Ps. xciv. 11.) Words and ac- 
tions may appear to be good ; but their moral worth is determined 
by the motive and feeling. " Second thoughts are best," says the 
adage. Why not the first thoughts ? Which thought most truly ex- 
hibits the heart, — the first that flows freely from it ; or the second, 
moderated and amended by conscience ? These Pharisees, by freely 
speaking out what was in their heart, showed that their hearts were 
evil. But thought and feeling are the springs of action. For new- 
ness of life, therefore, change of heart is needed. Hence Jo. iii. 3. 
No man can cleanse his own heart. Com. Prov. xx. 9 with Ps. li. 
10, and Ezek. xxxvi. 26. 

Note : — for character of unrenewed heart, see Prov. vi. 16; Eccles. 
ix. 3 ; Jer. xvii. 9 ; Matt. xv. 8 ; Rom. ii. 5 ; Heb. iii. 12 ; Eph. iv. 
18 ; Jas. i. 26 ; Mark x. 5 ; Eom. viii. 7 ; Jer. xlviii. 29. 

Note : — for character of renewed heart see Ps. lvii. 7 ; cxii. 7 ; ci. 
2 ; xcvii. 11 ; lxxiii. 1 ; Matt. v. 8 ; 1 Sam. xxiv. 5 ; Heb. x. 22 ; Lu. 
viii. 15 ; xxxiv. 18 ; Rom. vi. 17 ; Ps. xl. 8 ; Prov. xiv. 33 ; Neh. ix. 8. 

[I. The waters. Words and thong Jits. Of the natural heart, bitter, 
like the waters of Marah (Exod. xv. 23 ; Num. xxxiii, 8). These are 
the " evil things " and evil treasures (Jas. iii. 2 — 12), and the bad 
fruit of an ill tree. How different are good words, &c. (Prov. xxv. 
25; xv. 23): Like sweet waters that refresh the thirsty traveller, 
But to secure them, the fountain must be purified, the heart must be 
changed, 2 Ki. ii. 19 — 22 (the salt was cast into the spring). The 
grace of God is the true salt of life. If it be given to the heart, the 
life, which flows forth thence, will be rectified. Men should there- 
fore pray that the heart may be cleansed (Ps. li. 10), and inclined to 
Divine testimonies (Ps. cxix. 36), and sound in Divine statutes (Ps. 
cxix. 80), and united to fear God (Ps. lxxxviii. 11), and guided to the 
love of God (2 Thess. iii. 5). 

III. The river. Tlie life. Some lives like the river in the prophet's 
vision (Ezek. xlvii. 9). Productive of life and beauty. Such espe- 
cially was the life of Christ. Such too, proportionably, is every life 
whose fountain he purifies, and whose course he guides. Rivers can- 
not be neutral. Either they convert the wilderness into a fruitful 
field, or by overflowing their borders produce desolation. Of this 
sort were the lives of these demoniacs, and the Pharisees also. They 
desolated the social scene. Men could only bind the demoniac in 
fetters (see less. 31). Jesus changes the fountain. He makes the 
tree itself good. He binds the strong man. 

Lea un — 

I. That we are all by nature " evil trees," corrupt fountains. 

II. That we cannot change our own natures. 

III. That God alone by his Holy Spirit renews the heart. 



62 Less. 27. signs fkom heaven. {Notes.; 



Read Matt. xii. 38—45. (See also Luke xi. 16, 24—36.) 

38 scribes : writers. So were the copiers of the law called. Their vocation 
made them conversant with the law, &c. (2 Sam. viii. 17). First the name 
was given to king's secretary (2 Sam. xx. 25), and clever writers (Judg. v. 
14; Jer. lii. 25) ; at length given to all learned men (1 Cor. i. 20). The 
implements of their art were — an ink-horn (Ezek. ix. 2) ; a knife to 
sharpen the reed or pen ; pumice-stone to smooth the skin ; and a sponge 
to correct mistakes. Doctors were often classed with scribes (Matt, xxii 
35 ; Mar. xii. 28 ; Lu. v. 17—21). . . . Pharisees (see less. 5). ... Master, 
i. e. teacher, said with assumed respect (Matt, xxiii. 13). . . . a sign, an- 
other sign! {v. 22). Luke says they wanted a sign from heaven. Of what 
sort? would they then have believed? (Lu. xvi. 3.1). Their great desire 
was not to have signs, but to destroy evidence (see Jo. xii. 10). 

39 sign — Jonas, Greek way of writing Jonah. Luke says he was a sign to 
Ninevites. 

40 three days and three nights. Parts of days were reckoned by the Jews as 
though they were whole. 

41 shall condemn it (Rom. ii. 27 v * the doctrine is, that those who have been 
faithful with less light, will condemn, by comparison, those who with 
greater light have been unfaithful. Many men receive the gospel at the 
first hearing, and with little knowledge ; while some with many oppor- 
tunities and much light reject it (Jon. iii. 5). ...greater than Jonas 
Of greater origin, with greater credentials, with a message of greater 
mercy, to a greater people, for a greater time, with greater results. 

42 queen of the south (2 Chr. ix. 1). ... uttermost parts, i. e. of then known 
world ; phrase for great distance. . . . greater than Solomon : greater in wis- 
dom, with a greater kingdom, of vaster wealth, power, duration. 

43 he walheth (Job i. 7 ; 1 Pet. v. 8). ... dry places. Jewish notion that 
evil spirits haunted desolate places. His best-loved home is the heart oi 
man. He returns and finds it ready for his reception. 

44 sivept, and garnished. The same old house, and empty too ; note, he calls 
it my house. Can Satan say that of any of as ? The house a little changed 
in its outward appearance, an illustration of external and partial reform- 
ation, without a radical change. 

45 Then goeth, &c. A partial reformation made in a spirit of self-reliance 
often a prelude to a worse case (Heb. vi. 4; x. 26 ; 2 Pet. ii. 20—22). 
Whom an evil spirit apparently leaves he does not finally abandon. One of 
Satan's devices is thus to throw men off their guard, and then make them 
more fully his. Partial reformations, being unaccompanied by religious 
peace, are unsatisfactory to their subjects. Sufficient sometimes for the 
man to rest in, but not sufficient to keep the man. 

Adams' Works (Nichol.) ii. 36. On vv. 27, 28, FarindorCs Sermons, ii. 965 ; Good 
Words, 1862, 153, et seq. See generally on the Resurrection, Westcott's Go- 
spel of the Resurrection, pp. 92 et seq. 



{Analysis.) SIGNS FROM HEAVEN. Less. 27. 63 



The sign-maker — The sign-seeker — The sign-finder and reader. 



I. The SIGN-MAKER. The great sign -maker was Jesus Christ. The 
signs he made were his miracles. But he himself is. of all miracles, 
the greatest. — a miracle for all men and ages. Those who pretended 
not to he satisfied with his signs and wonders (slgma as well as 
thawna) might have seen in him the sum of all signs and wonders. 
So holy, of an age and race so sinful : so spiritual, among men so car- 
nal ; so heroic, among men so abject : so divine in his works and words, 
Those who say that miracles have ceased, may be reminded that 
while the great Pharaohs and Caesars are dead, this Jesus " liveth 
for evermore, "' and that Re. "the carpenter's son." is yet the raos* 
mighty personage in the earth. On what principle can the post- 
humous influence of " the man Christ Jesus " be explained ? The 
influence and memory of men dying in the zenith of their fame — as 
of Alexander — have gradually passed away ; of Jesus, dying on the 
accursed tree, they have constantly increased. The friends he has 
gathered, and the animosity he has excited, as he himself foretold, 
are parts of the great miracle still in progress. Jesus is himself the 
great sign from heaven. He is the sign of God's love, and mercy, 
and wisdom, and power. The types — the prophets — the apostles — 
the Church, and all Christian institutions, are like index fingers 
pointing to him. and saying : — 

{£f* a Behold the Lamb of God that taheth array the sin of the world" 
II The sigx-SEEKEB. The Pharisee came to the Saviour for a sign from 
heaven ; as who should say to the sun. Show me a star, and I will 
believe in thy brightness and glory. He wanted to see with his eyes 
closed. Were they darkened by excess of light ? Possibly. He was 
the brightness of the Father's glory. Yet how sweetly veiled ( :; and 
we beheld his glory. &c. full of grace and truth "). See such pretended 
seekers described Eph. iv. IS and 2 Cor. iv. 4. There is little con- 
fidence to be placed in men who call themselves humble inquirers after 
truth. Their self- assumed title disproves their sincerity. They are 
rather seeking to avoid the truth (com. 2 Tim. hi. 7 with 1 Tim. ii. 
4), as these Pharisees were seeking to evade the truth, by destroying 
the evidence and closing their eyes. 
m The sigx-fixber. The restored demoniac. He tasted and saw that 
the Lord was good (Ps. xxxiv. S). as men must do the will of God. if 
they would know the doctrine (John vii. 17). This demand faith 
makes. Men must taste if they would see. The carnal mind re- 
verses the order. We must believe that we may be saved, not be 
saved first. He who finds the sign — and every one that seeketh 
findeth — will be as this restored demoniac was ; possessed of eyes to 
see the beauty of Christ, and of a tongue to speak his praises. 
Powers once enthralled will find a new exercise, and their highest 
use. They find Christ to whom Christ shows himself. He shows 
himself to those who pray and wait for his appearing. 
jEARX — 

That instead of looking for signs, we should be :; looking unto Jesus." 



64 Less. 28. parable of the sower. yNUes.) 



Read Matt. xiii. 3—9, 18—23. (Mark iv. 1—25 ; Luke viii. 4—18.) 

parables, to bring together by comparison. A figurative method of teaching 
adopted by our Lord, since by comparing earthly with heavenly things the 
latter more readily understood. . . . a sower : perhaps our Lord saw such a 
man and pointed to him. The sower is the preacher (Isa. xxxii. 20). 
And the seed is the Word (1 Pet. i. 25 ; Mar. iv. 14). 

4 way-side : where the field joins the road ; ill. way-side hearers. . . .fowls : 
they are of many kinds, and ever on the alert. 

5 stony places, patches of rock cropping up here and there ; or only thinly 
covered with earth. . . .forthwith : more speedily than the rest, not being 
deeply buried. 

6 they were scorched : had the root struck deeper, the moisture would have 
compensated for the sun's heat. 

7 among thorns : patches of these also, thistles and the like. . . . choked them * 
the thorns growing, drew away nourishment from the good plant. 

8 Bat other. The rest of the seed, falling in good ground, where the soil was 
deep and soft, brought forth for each seed 30, 60, or 100 more. 

9 Who hath (xi. 15), not the outward sound only, but the inward sense. 
And lest that hidden sense should escape the notice of those for whom the 
parable was specially designed (seem 10, 11), the great teacher proceeds, 
for the reason stated (Mar. iv. 13), to give the interpretation. 

18 Hear, this is the meaning. 

19 heareth — understandeth not, not seizing it with his judgment, affection, 
faith ; the truth lies on the surface. But lest it should presently be 

, grasped (as seed on the surface may chance to be turned under). . . . then 
the wicked one (1 Jo. ii. 13, 14; iii. 12). Satan ever watchful when good 
is likely to be received. . . . catcheth, before it can take root. The super- 
ficial way-side hearer. The careless, thoughtless, occasional hearer. 

20 But he : here is another class. The emotional soul. Hearing with joy 
Pleased with the preacher's manner, &c. Thinks hearing alone will save. 

21 Yet hath he not. His religion, or what with him passes for it, does not 
seize on his conscience, nor strike down its roots to his thoughts. 
a while, while the feeling lasts and the sun shines. While, as Bunyan has 
it, " religion walks in silken slippers." ....he is offended. Offences will 
come (xxiv. 10 ; xxvi. 31 ; 2 Tim. iv. 16) from various quarters. He who 
soon takes offence will not lack a reason (Matt. xxiv. 13; Mar. xiii. 13 ; 
2 Tim. ii. 3). 

22 Another kind of hearer, among the thorns : worldly-minded men ; in whose 
hearts are many anxieties and cares. Riches deceive by promising what 
they cannot perform ; by blinding the mind and hardening the heart (Mar. 
x. 23 ; 1 Tim. vi. 9 ; 2 Tim. iv.10 ; 1 Tim. vi. 9 — 11). 

23 good ground, honest, sincere, believing heart. Soil prepared by the Divine 
husbandman. "When such soil receives the seed, the promise is fulfilled 
(Isa. Iv. 11 ; Jo. xv. 5). 

Trench, Parables, 62. Robertson's Sermons, vol. ii. p. 18. " The Parable of the 
Sower" Alford, 1858. Stier's Words of Jesus, vol. ii. p. 203. Joshua Gil- 
pin's 21 Discourses, 74. Sunday Library, ii. 121. Jaifs Sermons, i. 277 (on 
Mar. iv. 23). Land and Book, 82—84, 219. Burder's Orien. Cus. 228 
(Longman). Jamieson's Pastern Manners (New Test.), 141 — 146. Stanley^ 
Sinai and Pal. 421. EUiccii, Hid. Lee. 186 



y Analysis.) parable of the sower. Less. 28. Go 



The sower — The seed — The soil. 



I. The sower. Preachers, &c. Note his purpose. Went forth to sow. 
Sowing not an after-thought. Much in the Bible concerning this sow- 
ing Promise of success to anxious sowers (Ps. cxxvi. 5, 6). Not to 
be affected by appearances (Eccles. xi. 4). To labour unto the end of 
life, f Eccles. xi. 6). Must, like the tiller of the field, be taught of God 
(Isa. xxviii. 25, 26; Eom. x. 15). He must sow at all times, and 
among all people (Isa. xxxii. 20). Must not only labour, but wait 
(Eccles. xi. 1). Believes in promise of Master (Isa. lv. 11). Guided 
by these general rules, he sows the seed with so free a hand, that 
even the way-side, &c, as well as the good ground, receives a por- 
tion. The liberal hand maketh rich. While he labours he has his 
reward (Ps. xcvii. 11) ; and at the end, the 100-fold increase of 
some souls will abundantly compensate him for the failure of his 
work in others. 

II. The seed. The Word of God. Adapted for all souls. Some parts, 
in particular, to special characters and classes (2 Tim. iii. 16), and 
circumstances (Matt. xiii. 52) ; just as, while all seed is adapted to the 
earth, some will suit specific soils better than others. Hence, observ- 
ant of the soil, the sower will note Isa. xxviii. 25. The truth is com- 
pared to seed because it brings forth fruit ; it is non-effective unless 
it be sown (Jo. xii. 24) ; it is a Divine creation ; it needs the human 
sower. 

III. The son,. Many different kinds, but only one good. The great 
Teacher, see v. 37, speaks of four distinct kinds. He does not ac- 
count for the unproductiveness of some soils on the ground of defect 
in the seed or the sower. They may be both of the right sort, and 
yet be wasted (see Ezek. xxxiii. 30 — 33), Much of the good seed 
that Jesus himself sowed, perished through the barrenness of the soil. 
Therefore let not people think that all non-success is to be attributed 
to the sower or to the seed. A teacher may be diligent, and observe 
Paul's directions (2 Tim. ii. 15), and yet his class remain unfruitful. 
They must heed Peter's word (2 Pet. i. 8). To prevent so sad a 
calamity as the failure of the only instrument of salvation, there 
must be very earnest prayer for the Spirit of God, without whose in- 
fluence Paul may plant in vain. 

Learx — 

I. That even children may sow the good seed and talk about their les- 
sons at home (Ps. viii. 2). 
II. That we should sow God's truth, not man's wisdom. 

III. That we should pray for the Divine blessing. 

IV. Above all, we should seek for ourselves to have good and honest 

hearts, that the truth may prevail over our own sins, &c. (see 1 
Cor. ix. 27). 



66 Less. 29. parable of the tares. {Notes.) 

Read Matt. xiii. 24—30, 36—43. 

Com. this parable with. last. In that, one sower, one seed, and diverse soils 
and results. In this, two sowers, two kinds of seed, and one soil. In that, 
the seed = Word ; in this, the seed = men. The purpose of that, to show 
the different reception of the truth. The purpose of this, to exhibit the 
growing up of various characters till the judgment. But especially oi 
two — the hypocrite and the true believer. 

24 Another (Isa. xxviii. 10, 13). . . .parable (v. 34). , . .put he forth = de- 
livered. . . . kingdom of heaven = gospel dispensation. . . ,a man = Jesus 
(v. 37). . . .good seed = children of the kingdom (v. 38 ; 1 Pet. i. 23). 

25 his field = the world (v. 38; Mark xvi. 15; Col. i. 23). .. .while men 
slept = the night. Night sent for rest. This blessing turned into a curse 
by the evil one and his emissaries (Jo. iii. 19 — 21). . . .his enemy. The 
devil is the foe of God and man (v. 39). . . . tares = cockle or darnel. 
(Bastard wheat, Trench ; lolium album, Alford. Kitto (see Pict. 
Bible, in loc.) calls it the lolium temulentum, and gives a drawing of dis- 
sected plant. {Roberts, Oriental Illustrations, p. 541, notes such a case 
as our Lord here describes, in India. And Alford instances a similar one, 
when the tenant discovered the perpetrator, and recovered damages by 
law.) The darnel = the hypocrite, the devil's counterfeit of the true 
Christian. It can scarcely be dis. from the true wheat by an unpractised eye. 
went his way, If he could not prevent Jesus from sowing the good seed, 
he, at any rate, would sow bad also, damage the good, mar the work of the 
husbandman, and by placing evil near, and making them like the good, 

- excite false hopes in the hearts of his children (but see Job viii. 13 ; xx. 

26 5 ; xxvii. 8). ... then appeared. They could not be dis. before. Now it ap- 

27 pears that some are tares. . . . the servants. Even they could detect character. 

28 whence. They were sure their master had not sown them. . . . and he said. 
He knew whence the evil came. Even the holy Jesus has an enemy, who 
then can expect to be without? (Matt. v. 10). ... Wilt thou. They are 

29 indignant, but not prudent (Lu. ix. 54). . . .Nay, and he gives a good 
reason. Christ could easily destroy the wicked; but the process would 
disturb the Church. Men are hasty, but the Head of the Church can afford 
to wait. He meanwhile keeps his own, and as to the wicked, " He seeth 

30 that his day is coming." . . . the harvest (1 Tim. v. 24), the end of world [v. 
39). Then results will be collected, fruits manifested, and the good and 
bad finally disposed. . . . reapers = angels (v. 39). . . . bundles. Kitto (Pict. 
Bible) des. the process of separation. The tares are sorted out for the burn- 
ing (Mai. iv. 1). ... wheat (Lu. iii. 17). . . . barn (Matt. iii. 12), heaven. 

36 Declare. Even the disciples did not understand the parable. . . . He 

41 answered. Most of the explanations are given above. ...that offend: 

42 hinderers. . . . and them (Lu. xiii. 27). . . . cast (Rev. xix. 20; xx. 10). 
(v. 50 ; viii. 12) note the consternation of the tares ; and of the enemy, that 
his work can go no further. He would have the tares import mischief into 

43 the future. . . . shine forth. Nothing to mar or veil their shining. Even 
in heaven, where all is bright, they shall shine (Jo. xvii. 22). Here, as 
lamps in the night, they shine as lights in the world ; but there, where 
there is no night, as the stars in an unclouded sky, they shall shine for 
ever. 

Jamiesotfs Eastern Manners {New Test), 147 — 150. Trench, Parables, 82 
Land and Book, with engraving of Tares, 420 — 422. 



{Analysis.) paeable of the tares. Hess. 29. 67 

The wheat — The tares — The harvest. 

I. The wheat. In former parable seed meant the "Word ; here, the 
fruit of that sowing (Jas. i. 18; 1 Pet. i. 23). First, the truth is 
sown, and the righteous are the result ; then they are sown, scattered 
over the world. The truth, to produce the good ; and the good, to 
benefit and beautify the earth. This wheat can be sown only by the 
Master. It exists but for the benefit and glory of the Son of man. 
It shows forth his goodness here, and his power and glory hereafter 
(1 Cor. xv. 4:9). He might have left the world without this sowing, 
a field of weeds to the last day. In this too is his goodness manifest. 
The wheat, by some, may be taken for darnel, and the darnel for 
wheat. Men are prone to call good evil, and evil good. 

II. The taees. The production of these requires no special sowing. 
They spring up naturally. Then the enemy sows them. He might 
sow them in a patch by themselves. But he is better pleased that 
they should be mingled with the wheat. He sows them where they 
may most mar another's work. He sows darnel, something that 
shall resemble wheat. Hypocrites are spurious imitations of the 
true. They not only often delude others, but are deceived them- 
selves. Judging by the outward appearance, .they see but little 
difference ; and say ,; What lack we yet ? " But the Lord pondereth 
the heart. Tares do not reflect on the perfect knowledge of the 
reapers, on the discrimination of the Lord of the harvest. (Kitto says 
that even if the darnel was gathered with the wheat the sieve 
sundered the grains.) 

UI. The haevest. Angels shall conduct it. Xot men, who might be 
deceived, or exercise partiality. Angels have often been employed 
to vindicate the justice and administer the wrath of God. Many 
will then exclaim (Jer. viii. 20). ;; Then cometh the end ; " no other 
sowing. &o.j an end of all opportunity. Hypocrites who never truly 
prayed before will then call upon the rocks and hills (Lu. xxiii. 
30 ; Rev. vi. 16 ; ix. 9). 

Leaex — 

I. How inveterate is the malice and untiring the opposition of the 

;; enemy." 
II. How unhappy is the state of the tares. They are only reserved 

against " that day."' 
III. How tenderly the Lord deals with the wheat : not even the tares 

shall be destroyed for the sake of his own sowing. 
IT. There is a growth both of the tares and wheat, till the one is ripe 

for destruction, and the other is meet for the inheritance. 
V. To which class do we belong ? 
VI. How solemn the events of the last day. 



C8 Less. 30. THE STOEM at sea. {Notes.) 

Read Mark iv. 35—41. (Matt. viii. 23—27; Lu. viii. 22—25.) 

35 And the same day : see former part of the chapter. He had been teach- 
ing the people. Jesus always at work (Jo. iv. 34) : . . . when the even, &c 
He did not retire to rest (Matt. viii. 20). . . . He said : to his disciples, . . . 
Let us, &c. He was then on the west side of the sea of Galilee (see less. 
13). Much of the life of our Lord was passed in this neighbourhood. At 
least four of his disciples were fishermen here. The sea much subject to 
sudden and violent storms. . . . country of the Gadarenes. Gadara on the 
opposite, or east coast, one of the 10 cities of the region called Decapolis 
(Mar. v. 1 ; Matt. viii. 28; Lu. viii. 26—36). See less. 13, on v. 25. 

36 sent away : how considerate of their welfare (Matt. xv. 32). ... even as he 
was : made no preparations, took no refreshment ; passed from one work 
immediately to the next. . . . other little ships : probably boats. The mul- 
titudes did not disperse; many followed him. The "even" must have 
been fine, or " little ships " would not have put off. See less. 13, on v. 18. 

37 there arose, &c. : suddenly, gusts of wind, common there (Ps. cvii. 23 — 
30). . . . the waves, &c. The vessel was water-logged, and ready to 
founder. 

38 and he : Jesus. . . . hinder part : the stern. . . . asleep : wearied by his 
work. Name another who slept in a storm at sea (Jonah i. 4 — 6). How 
calmly he slept in that storm (see Acts xxvii. 22 — 34). . . . carest thou 
not, &c. : who, indeed, cared so much as he'? He supplies comfort for 
all future storms. Jonah slept in the storm from a dead, Christ from a 
pure, conscience. The prophet's presence made the danger ; Christ's was 
the surety for deliverance (Trench). 

39 rebuked, &c. : spoke to the wind and sea, as to his creatures (Proy. xxx, 
4). (Isa. xxvii. 8 ; Amos iv. 13 ; Ps. xviii. 10, 15, 16). . . . they obevfd: 
but men refuse to obey Christ. 

40 How is it, &c. (see Isa. xxviii. 16, not make haste, .i. e. not be disturbed). 
Their faith might not have stilled the sea, but it might have kept them 
from anxiety. 

41 what manner, &c. They might well ask this. Certainly no manner or 
man, other than the God-man. Jesus was mightier than the winds and 
waves. Could do more than even professional seamen. " Science," says 
the sceptic, "is the providence of life." Where now would science 
have been but for Jesus ? But, who gives science ? (Isa. xxviii. 23 — 29.) 

"Land and Booh," 374, 375. MUcott, Hid. Lee., 187. Tr-nch, Ifiracle*, 
143. Hook, Sermons on Miracles, i. 207. Stanley's Sinai and Pcdesiine, 
268. Kind's Palestine. Westcotfs Gospel Miracles, 20. 



({ How pleasant to me thy deep blue wave, 
O sea of Galilee ! 
For the glorious one who came to save 
Hath often stood by thee. 



{Analysis.) the stoem AT SEA. Less. 30. 69 



The fearful storm — The frightened crew — The sudden calm. 



I. The fearful storm. How terrible is a storm at sea ! Describe. 
Loss of life and property. Yet as good comes out of evil, so even 
storms have their uses. They stimulate scientific inquiry, excite to 
precautionary measures, and evoke sympathy. We should pray for 
all who go down to the sea in ships. These are not the only storms. 
Trials, afflictions, persecutions, resemble storms. They take us out 
of our course, imperil our good things, fill us with apprehensions 
(Vs. xlii. 7). The disciples had these storms afterwards, and this 
prepared them ; as the remembrance of their deliverance would also 
inspire them with confidence. But there is a worse storm yet (Jer. 
xii. 5). Death will be a storm to many. Shipwreck of faith. And 
many know 7 another storm (Isa. lvii. 20). Anger, passion, fear, &c. 
What can still that tempest ? A fearful storm, too, will the day of 
judgment be. " Who will be able to stand ? " 
II. The frightened crew. Yet some w^ere sea-faring men. Accus- 
tomed to storms. Expected to perish. They needed not more 
strength or knowledge, but faith. They acted wisely in arousing 
Christ (Ps. cvii. 23 — 31). Though alarmed, they were safe, because 
the Master was there. If Jesus is not with us, even the calm and 
sunshine are not safe. The greatest blessings may become curses. 
But nothing can harm us if we be followers of that which is good. 
III. The sudden calm : caused by a word. " He stilleth the raging of 
the sea." All things and events in his hand. " He holds the 
winds in his fist, and the waves in the hollow of his hand." Some 
men have a calm within while providence and law are raging with- 
out. " God is angry with the sinner every day." Others have a 
storm within, while there is a calm without (doubts, fears, &c). 
Somu sleep in the storm, like Jonah, in ignorance of what is pass- 
ing ; others, like Jesus, in sublime confidence (Ps. iii. 5). If he 
speak the word there w r ill be a calm in our hearts. " He is kept in 
perfect peace," &o. 

Learn — 

I. That in crossing the sea of life, the presence of Jesus is the best 

pledge of safety (1 Pet. iii. 13). 
II. That a calm within will help us to weather the storm without. Has 
Jesus spoken that calm ? 
III. That if at the prospect of the last storm we are terrified, how much 
more shall we be in the reality, unless Christ be with us ! 



" O Saviour, goue to God's right hand, 
Yet the same Saviour still, 
Graved on my heart is this lovely strand, 
And every fragrant hill." 

McCheyxe, art. Gennesaret, Treasury of Bib. Know. [Longman,: 



70 THE 'LIVING REDEEMER. Desk, 9. 



Job xix. 25. 

{Introduction.) Nearly 3400 years since Job said this. He had lost all ; his 
health, property, and relatives. But he believed that God would restore him 
to a still more prosperous condition. The world might sadly change. But 
his Redeemer — God — was living still. Job would still say this if he were yet 
living. Man dies, but the great Redeemer ever liveth. Now, young people 
are prone to ask questions. I will therefore suppose that concerning this 
text you want four or five questions answered. 

I. What does the word Redeemer mean ? 

1. Analyze the word. To redeem, to buy back. Redeemer, one who 
buys back what had been forfeited. 

2. Look at its use. Isa. Hi. 3 ; Levit. xxv. 25. 

II. "Why is Jesus Christ called a Redeemer ? 

1. By Jewish law one could buy back, when he became rich enough, what, 
through temporary poverty, he had been obliged to sell ; or a friend or 
relative might buy it back for him. Now, we were sold, under sin, to 
the law, and Jesus pays the penalty due to our offences ; and so buys us 
back from punishment and death. " Ye are bought with a price." " I 
have found a ransom." 

2. We were too poor to do this ourselves. Christ, our rich relation, our 
elder brother, has done it for us (Ruth iv. 4 and context). 

III. How do we know that our Redeemer lives ? 
' 1. It must be so, for he is Divine. 

2. Bible often asserts it. Proved by resurrection. 

3. We have evidences. A letter proves existence of the writer (see 2 Cor 
iii. 4) ; a statue proves existence of sculptor. A good man is a monu- 
ment of grace. 

IV. How are we benefited by knowing that our Redeemer liveth ? 

1. If we did not know this we should sink in despair. 

2. We should have to pay the penalty. " The wages of sin is death." 

3. Knowing this, we shall strive to possess an interest in redemption. 

V. How may one truly say, " I know that my Redeemer liveth ? " 

1. Job said so first by faith, afterwards he had the proof of experience. 

2. Those who saw his altered circumstances, and feelings, and prospects, 
knew it also. 

3. By believing in Jesus our state and prospects are changed. We are 
filled with the peace of God, and are able with glad hearts to say, 
" I know" &c. 

Learn — 

When the Jubilee trumpet was blown on the eve of feast of atonement, men 
might then redeem their property. Suppose, one hearing the trumpet 
would not believe and act upon it. He remained poor, and perhaps en- 
slaved. 

The gospel proclaims our redemption. It is the world's Jubilee trumpet. 

If we do not believe the message, and trust in the Redeemer, we shall be 
unsaved. But if we do, we shall not only be saved, but love and serve hiia 
who hath loved us and given himself for us. 



Desk, 10. JESUS RECEIVES LITTLE CHILDREN. 71 



Mark x. 13—16. 



{Introduction.) Sketch the scene. Christ teaching in the wilderness. The 
Pharisees came tempting him. Their question (see v. 2). If he said no, he 
would seem to contradict Moses. If he said yes, he would seem to be the enemy 
of home life and happiness. His reply. The joy of the mothers who were 
present. They would that their children should have the Saviour's blessing, 
and grow up in his precepts. Now look at that scene (com. Matt. xix. 13, 
Lu. xviii. 15), and consider, 

I. The anxious friends of the little ones. 

The people who brought the children to Jesus ; their parents also. 
Why do your friends and parents do so ? 

1. They love the Saviour themselves. He has saved and taught them. He 
is their friend and brother. 

2. They love you, because you belong to them ; because you belong to 
Christ, and he loves you. 

3. Hence they desire the best things for you. The blessing of Jesus 
the very best thing. 

4. They bring you to Jesus, by the help of Sunday school, conversation, 
prayer, house of God. 

II. The unintentional enemies of the little ones. 

1. These thoughtless disciples. They meant no harm. People may do 
harm without meaning it. They might have hindered the children of 
the blessing. They might have chilled the hearts of the parents. They 
might have prevented us from having this encouraging history. 

2. There are still many unintentional enemies of children in the world. 
As selfish people, who, like the disciples, want Jesus all to themselves, 
desire to have every sermon, &c, for themselves alone. As ill-tempered 
people, who dislike children, and when children themselves were most 
likely not taken to Jesus. As foolish people, who think religion is a 
thing for the aged and sick. Who say, "there is time enough yet." 
Who would kill with kindness. Thoughtless teachers, who bring chil- 
dren to the school and the sanctuary, but not to Christ. 

III. The considerate Saviour of the little ones. Here notice three things : — 

1. What he thought. He was displeased. Sad to merit displeasure of 
Christ. Have we ? Jesus always the same. Always displeased with 
such hinder ers. 

2. What he said. He gave a command : — " Suffer," &c. He gave a reason : 
— " of such," &c. They, perhaps, thought the kingdom of God was for 
such as they were. It is for thos« who are kind, teachable, gentle, as 
little children ought to be. Especially for such children as they, be- 
cause they were willing to be blessed by Jesus. 

3 What he did. Took them up in his arms. Practical kindness. The 
good shepherd carries the lambs in his bosom. Blessed them. Pro- 
nounced them happy. They are really blessed whom Jesus folds to his 
heart. 

Learn — 

1. To do our best to bring even little children to Jesus. 

2. To beware lest we incur the displeasure of Jesus. 

3. To seek the blessing of the Saviour since even little children need it. 



72 ADVICE TO THE TEMPTED. Desk. 11. 



Proverbs i. 10. 



{Introduction.) This Book of Proverbs written by Solomon. Solomon was 
a father. He addressed much good advice to his son, Rehoboam. As a great 
observer he had perhaps noticed that his son was of an easy nature, and likely 
to be drawn away by designing people. Hence he gave this advice. It is 
suitable for all young people. They are all exposed to temptation ; and are 
apt to fall by its power. This chapter sketches the outline of a wicked plot. 
The character of deceivers, — of the deceived, — and their fate. 

I. The danger respecting which we are warned. Enticements to sin. 

1. Motives. Strange that any should do so, but : — 

They hate goodness ; their father, Satan, hated goodness. He is the 
great tempter. 

They are envious. Do not like to hear others praised. 

They hope to conceal themselves. As a tree stands exposed, till others 
spring up and hide it. 

They have a simple and wicked love of mischief, and are also blind 
and hard-hearted. 

2. Methods. Entice, explain. As birds are enticed into the trap by attract- 
ive food, &c. 

They speak disparagingly of the good, and of good things. They 
ridicule religion. Make the worse appear the better way, Try to 
make sin appear less sinful. Offer tempting rewards. 

3. Examples. Satan entices Eve; Eve, Adam. The ten spies enticed the 
rest, Tobiah and Sanballat enticed Xehemiah. Manasseh (2 Kings 
xxi. 9). Rehoboam was enticed. 

II. The advice given to those who are exposed to this danger. '< Consent not." 

1. Consent, meaning of. Listening to them. Agreeing with them. Eve 
consented first in her mind. Associating with sinners, see Ps. i. 

2. Reasons for heeding this advice. Way of sinner way of death. Evil 
communications, &c. ; other good people may be injured by your ex- 
ample. And the bad will be made worse. 

3. Examples of those who have been enticed and not consented. Nehe- 
miah would not. Joshua and Caleb would not. Jesus when tempted 
resisted the temptation. 

Application — 

1. A word to those who entice. Tempt ye not one another. Whoso causeth 
the righteous to go astray in an evil way, he shall fall himself into his 
own pit. Whosoever shall break the least commandment and teach men so 
shall be called the least in kingdom of God (Prov. xxviii. 10 ; Matt. v. 
19; xviii. 6, 7). 

2. A word to the enticed. Be not overcome of evil, but overcome evil with 
good. Turn enticers, and let your invitation be, " Come with us, and we 
will do thee good." Persevere in good. Be too busy in doing good to 
have any time for listening to sinners. Seek strength by prayer. 

3. A word 'to all. Let us all try to help in the way of truth and o-oodness. 
There are plenty in the world to do the devil's work. Let us not be oi 
their number. «« Whoso shall offend one of these little ones," &c. 



Desk, 12. EARLY SOUGHT, AND LONG LOVED. 73 

Prov. viii. 7. 

[Introduction.) A simple text for simple folk. Children. God's great 
regard for children. Jesus — God manifest in the flesh — was once a little 
child. When he became a man he still loved the little ones. This text is 
very clearly meant for children. By it we are reminded of four things. 

I. If we seek him we shall find him. 

(1.) God has promised it. " Seek and ye shall find." (2.) The Bible 
proves it. Joseph, Samuel, Josiah, and others. (3.) Christian life 
confirms it. Good people have found the Lord. What is mean* 
by seeking the Lord ? (1.) That you have felt your need of him as a 
friend, guide, protector, Saviour. (2.) That you seek in a likely place. 
Holy places, books, Jesus Christ. (3.) That you seek in the right 
way. The woman seeking the piece of silver used light, effort, per- 
severance. 

II. If we find him we shall love him. 

1. How may you know when you have found him? you cannot see 
him. Neither can you see health, friendship, knowledge, &c, yet 
know when you have found them. 2. You will know by symptoms. 
(1.) You will feel happy in loving him. (2.) You will have pleasure 
in talking about him. (3.) You will Avant others to seek him. (4.) 
You will delight in prayer, (o.) You will obey him. " They that 
love me keep my words." " Whom not having seen we love." 

III. If you love him he will love you. 

1. He loves many who do not love him; but those who do, he loves 
better than others. 2. He knows who love him. He sees not only 
the life, but the heart. 3. He can show his love as plainly as you 
can show yours. (1.) By taking care of you, as of Joseph, &c. "All 
things work together for good," &c. (2.) By filling your heart with, 
peace and joy. "Love of God shed abroad in the heart," &c. (3.) 
By taking you to his home when you die. " Where he is there we shall 
be also." 

IV. If we seek him early we shall find him easily, love him dearly, 
and be loved by him all the days of our life. 

1. If we seek him early we shall find him easily. Early, morning of 
life. God nearer to children than to men. Not so many sins, and 
cares, and hard thoughts to separate them. 2. We shall love him 
dearly. Child's heart more loving and simple. Early love will grow 
into a habit, and colour all the life. Long acquaintance with God will 
deepen your love for him. 3. You will be loved by him, to the end. 
You would prefer that God should love you at the end. But his 
love now, prepares for his favour then. If he love you now, he will 
not change. Whom he loved, he loved to the end. 

Learn— 

To seek the Lord while he may be found, and call upon him while he is 
near. That is now. 



74 Less. 31. the gadarene demoniac. {Notes,) 

Read Mark v. 1—21. (See also Matt. viii. 28—34; Luke viii. 26—40.) 

1 other side = the E. = Gadara. This town one of ten in Decapolis =» 
region of ten cities. The country bearing this name lay along the E. of S. 

2 of Galilee. . . . tombs, many in the neighbourhood, hewn in rocks (2 
K. xxiii. 16, 17; Isa. xxii. 16). Such was the T. of Jesus; and in a 
garden (2 K. xxi. 18, 26; Jo. xix. 41). (Dr Jacobus speaks of an 
American colony dwelling in such T's; 2 hours N.E. of Jerusalem). . ,. 

3 dwelling (Isa. lxv. 4). ...bind. They thought only of restraining, not 
curing. At length abandoned even this, and the demoniac wandered at 

4 large, to the consternation of all, and his own self-injury. . . .plucked 
asunder. Observe the strength and ferocity of the man so possessed. Some 
sinners are like demoniacs, dwelling with the dead, alarming others, in- 
juring themselves. . . . neither. How weak the strongest human methods. 

5 One word of Jesus is mightier. . . . always. The evil spirit gave no rest 

6 (Isa. xlviii. 22). . . . worshipped (Ps. lxxii. 9). He saw that J esus differed 

7 from others ; and not armed with chains and fetters. . . . torment. This 
was what others had done. He expected some new kind of torment from 
Jesus. Thus are sinners deceived by the devil. The evil spirit knew 

8 Jesus and called him by name. . . . come out. The devil had had no mercy 

9 on the man, Jesus would show him none. . . . Legion = multitude. Thus 
the evil spirit is made to confess his power and resources, that the might 
of Jesus may be the more conspicuous. (Legion, a military term. The 

10 Roman L. consisted of 6200 foot and 730 horse.) . . . besought. Such a 

11 place congenial. Tombs and swine. ...of swine (Lev. xi. 7, 8; Deut. 
. xiv. 8). Contrary to Jewish law, but Gadara a Gentile city (Josephus, 

12 Antiq. xvii. 11. 4). . . .into the swine. This would suit the uncleanness 
and abstractiveness of the evil spirit. Swine's nature the best dwelling 

13 for the evil spirit next to such a human heart. . . .gave them leave. He 
valued the man more than the swine. . . . and the herd. One man so pos- 

14 sessed had more power of resistance than this great herd. . . . told it. 
Jesus intended this. The devil defeated himself. Jesus ejected him from 
the man, and the sea from the swine. Whither now would they go but 

15 to their own place ? . . . and see him, as they never had before. They could 

17 not effect that. ...to depart. They had more pity for the swine than for 
the man. Men will rather save their material interests by irreligion than 

18 see religion save men. . . .prayed him. He knew who his benefactor was. 

19 Gratitude and faith. . . . Go home. Where he had been a trial he should 
henceforth be a blessing. Jesus blesses families by changing men's hearts. 
Home the proper sphere for the development of religion. . . . and tell them. 
Jesus sometimes commands men to publish his power and grace, he at other 
times enjoins silence (Matt. viii. 4; ix. 9; Lu. v. 14). Circumstances 
might sometimes regulate the Lord's command; generally the reason may 
be found in the character of the person addressed. 111. the woman who 
would have concealed her malady and its cure is compelled to tell the 
whole truth (Mar. v. 33). . ..the Lord, even his name should be an- 
nounced. . . . compassion. The source of mercy, not the merit of the bene- 

2 1 fited, but compassion and grace of the benefactor. . . . passed over. His 
work here being finished, he returned to Galilee on the W. coast. 

Burder's Or. Cus. 414. Ellicott, Eul. Lee. 188—190. Trench, Mir. 151. 
Hall's Contemp. 75. Stanley, Sin. and Pales. 376. Alford on Matt. viii. 
32. Land and the Booh, 376—378- 



^Analysis.) the gae&benB demoniac, Leas. 31. 7B 

Human efforts exerted — frustrated — superseded. 

I. Hoiax efforts exerted. The need of these efforts was the 
demoniac. Picture his state. He was a pest to his family and the 
city. So are great sinners, who are the devil's instruments for dis- 
turbing society. Something must be done. But what ? Men can 
think only of fetters. &c. They lay in wait for the man. They seize 
him. By main force they bind him. They did all that they had 
the wit to devise, or the power to accomplish. Perhaps congratulated 
themselves on having done so much. Xotice modern human re- 
straints. Law. prisons, reformatories, policemen, and punishments. 
Besides these there are public opinion, fashion, custom. These are 
often used to keep the unruly in check. Suitable efforts employed 
among children. Parental restraints. Sunday and days chools. 
Regulations and advice (Psal. xxxii. 9), hence (Lam. iii. 27). 
II. HUMAN efforts frustrated. Xo restraints could be found that 
were strong enough. Tetters and chains were all broken. Both 
the effort and the defeat were repeated. Picture the wild triumph of 
the demoniac and the chagrin of his keepers. Xow they would leave 
him bound, and presently would hear him shouting among the 
hills. Apply this and the personal injuries received to the case of 
those — especially children and young people — who break through 
restraints. He cut himself with the rocks, they are injured by con- 
tact with evil companions, bad habits. &c. He had not. nor have 
they, the sense to see the need of restraint. Liberty only good for 
those who have some power of self-control. (Generally, good things 
— as freedom — only blessings as they are wisely used, and become 
curses by misuse.) Observe how futile are human efforts in restrain 
ing sin. What multitudes break through every restraint ! This tc 
be prevented, not by strengthening the bonds, but by removing the 
inclination. This was what Jesus did. 

ill. HuMAur efforts svperseded. Jesus did not rebuke those who had 
done their best : but he did something better. He exorcised the evil 
spirit. The man was at once reduced to tractability. Tamed with- 
out a fetter. The result vainly sought for long, and by force, 
secured at once, and by a word. Power of evil spirits illustrated by 
the fate of the swine. Superior value of the man proved by the 
permitted destruction of the swine, so the man might be saved. 
Selfishness of the Gadarenes illustrates that of the world in general, 
who would rather preserve personal property than sacrifice it for 
the religious and permanent good of man. 

Leakn — 

I. The malignity, power, craft, and blindness of evil spirits. 
II. The wretched state, personally and relatively, of man under their 
influence. 

III. The utter helplessness of the best-concerted human means for th^ re- 
straint of evil. 

IV. The sufficiency of the word of Jesus (Col. ii. 15V 



?6 Less. 32. the daughter of jairus. {Notes.) 

Read Mark v. 22—24 ; 35—43. (See Matt. ix. 18—26 ; Lu. viii. 41—56.) 

22 one of the rulers. Several to each synagogue (Acts xiii. 15), elected on 
account of age or piety or station to the superintendence of the syna- 
gogue. They were held in much respect by the people. Hence the 
question (Jo. vii. 26, 48; xii. 48). . . .fell at his feet. Not an act of 

23 religious adoration, but outward homage. . . . besought him greatly The 
earnestness of paternal affection. . . . My . daughter, 12 years old (v. 42). 
An only daughter (Lu. viii. 42). . . .point of death. Beyond reach of 
human skill. . . . come and lay. Faith, but not strong as that of the 
centurion (less. 23 ; Lu. vii. 7 — 9). Jewish ruler had less confidence than 
Roman officer. The ruler thought that personal contact was needful. 
Wonderful faith for a man with Jewish prejudices, and of a class opposed to 

24 Jesus. . . . Jesus went. No respecter of persons. Did not deny aid to the 
enemy of his nation or of himself (Prov. xxv. 21). 

(On his way he healed a woman who had an infirmity.) 

35 While he yet spake, to this woman. . . . came . . certain. They knew where 
to find the ruler. Brought sad news. . . . dead. Therefore no hope. 
Their physipians could not save the sick, much less raise the dead. . . . 
why troublest ? how little they know Christ who suppose that the prayers 

36 of the needy are any trouble to him. . . . As soon as . . heard. Jesus knew 
what had happened. . . . to the rider. The agonized father thought that 

37 all was over. . . . only believe (2 K. v. 19). ... save. These were favoured 
on other occasions (Matt. xvii. 1 ; xxvi. 37). The absence of murmuring 
on the part of the rest is very instructive to such as complain at their 

38 neglect. . . . the tumult. The house of death a scene of commotion. The 
mother was there weeping, and the attendants ; Matt, says ' the minstrels ' 
(2 Chron. xxxv. 25). They were hired musicians, and were already in 

39 attendance. Death had been anticipated. . . . not dead, but sleepeth {Com. 
Olshausen in loc. with Trench). Really dead to them, only sleeping to 
Jesus. As easily as they might awake a sleeper could he raise the dead 

40 (Jo. xi. 40). . . . they laughed. This was what he would have. The 
vehement assertion of her death strengthened the evidence of the miracle. 
but when . . put out. There were enough left to witness (2 K. iv. 33). 
The presence of her parents would reassure her. Tender thoughtfulness 

41 of Jesus. . . . Talitha cumi, words in the Aramaic tongue. "They were," 

42 says Jacobus, " words of endearment.' ' . . . straightway, at once, . . . arose 
and walked. The miracle was placed beyond doubt. . . . astonished. So 
they would have been had Jesus arrived before her death, and restored her 

43 to health. . . . he charged (Mark ix. 2 ; xiv. 33). But why ? There must 
be obedience in accepting the conditions before Christ saves, and obedience 
after obtaining salvation. . . . to eat. " A precaution the more necessary " 
{Trench), "as the parents in that ecstatic moment might easily have for- 
gotten it," " To show," says M^yer, " that the child was not only saved 
from death, but from sickness also. Chiefly, however, because she was in 
need of strengthening by food." 

Ellicott. Kul. Lee. 190. [Woman by the way, v. 24 — 35. Mlicott, 190. Trench, 
Mir. 189. HalVs Contemp. 137.] Trench, Mir. 180. Robertson's Sermons, 
ii. 33. Hall's Contemp. 143. Martin. Westminster Bulpit, v. 191, 



(Analysis.) THE DAUGHTER OF JAIIUJS. Less. 32. n 

Four scenes in the ruler's house: — health, sickness, death, restoration. 

Let us in imagination pay four visits to the home of Jairus and his little 
daughter. 

I. The first is at a time when all are well. Health : how great the 
blessing. Like many others, often overlooked till missed. Two 
ways of estimating health. (1.) By considering health, and its en- 
joyments and capabilities. (2.) By contrasting it with its opposite. 
Do we thank God for health, and pray for its continuance, and seek 
for grace to use it wisely ? Picture this happy family. It may well 
be supposed that the conversation would often turn upon Jesus 
Christ, and on some of his doings in that region. 

II. The shadow of death falls upon this pleasant scene. Sickness enters 
the house of Jairus. Touches the little girl. She begins to droop. 
The colour leaves her face. Her steps become less buoyant and her 
voice less cheerful. Her parents notice this. Their great anxiety. 
Medical aid called in. At last they surrender all hope. So inevit- 
able is the issue, that minstrels and mourners are sent for. Just at 
this crisis Jesus returns from Gadara. The poor father hastens out 
to try an appeal to the great physician. Paternal love overcomes 
national prejudices and the bigotry of sect, &c. 

III. The mother remains to watch over her daughter. This only daughter, 
very dear to her, she is dying. None that can bring assistance. 
The mother watches the increasing feebleness of her child ; longs for 
the return of her husband. While she thus waits and watches, the 
angel of death enters, and seals the eyes of her little daughter. All 
is now over. The silence of the chamber is broken by the mother's 
cry and dirge of the minstrels. Some of the attendants hasten 
away to find the ruler. Jesus comforts and reassures the sad father. 

IV. Jairus returns with Jesus, and his disciples, and a great concourse 
of people. None suffered to enter with Jesus but Peter, James, and 
John. The minstrels, &c, are put forth. They gather round the 
couch of the dead child. Talitha cumi. The maiden sits up ; alive 
and well. The joy of the parents. The astonishment of the attend- 
ants. Give her something to eat. 

Learx— 

I. The moral analogies of the whole. The seeds of moral disease sown 
in the natures of apparently happy and healthy children. The 
anguish of parents when these seeds germinate, and bring forth 
fruit. Moral death. Jesus the only one who is both able and 
willing. Those whom Christ recovers from the death of sin have 
need to be nourished with the bread of life. 
II. Jesus is the resurrection and the life. He will raise us up at the last 
day. The dead will hear his voice, as this maiden did. Jairus's 
little daughter was only 12 years of age when she died. 



78 Less. 33. the two blind, ani> the dumb healed. {Notes.) 
Read Matt. ix. 27 — 38. 

27 two blind men. Blindness very common in the E. (Nugent, quoted in 
Eadie's Bib. Cy.). Volney says that out of 100 persons he met in Cairo; 
20 were quite blind, 10 wanted each an eye, and 20 others suffered from 
ophthalmia. In the New Test, blind beggars often mentioned (Mar. x. 
46; Jo. v. 3). The law enforced kindness towards the b. (Lev. xix. 14; 
Deut. xxvii. 18). It was foretold of Messiah that he should heal the b. 
(Isa. xxix. 18 ; xxxv. 5). The cure of the b. was a sign to John (Matt. 
xi. 2 — 5). . . . Thou Son of David. This title the recognition of his Messiah- 
skip (Matt. xv. 22 ; Mar. x. 47), and therefore a fruit of faith. Jesus of 

28 the house of David. . . . And when. Jesus temporarily withholds the 
blessing, does not finally reject the suppliant. Delay a test of faith. . . . 
came unto him. Did not accept silence for denial. . . . Believe ye : all that 
mercy asks is our faith. . . . Yea, Lord. All that helplessness can do is to be- 

29 lieve. . . . According to your faith, not your wretchedness, or deserts, but 

30 your faith (Ps. xxxiii. 22). . . .And their eyes. Thus Jesus gives light. 
He it the light of the world. . . . See that no man : strange command. He 

31 commands us to confess him. ... But they. " Out of the fulness of the heart 

32 the mouth will speak." How much ours needs to be prompted ! . . . And 
as they went out, others were waiting while this cure was wrought. "We 
have not now to wait till others are cured. . . . they brought : the blind, 
unpossessed, came of themselves ; this man wr.s led captive by Satan, and 
needed to be brought. Jesus recognizes human sympathy and kind- 
ness. . . . a dumb man. The Greek word signifies deaf as well as dumb 

- (Mar. vii. 32). Most dumb persons are also deaf. Here dumbness was 
probably the accidental result of Satanic agency {Matt. Poole's Annota.). 
Mark the power of Satan over the bodies of men. Illustrated by the 
history of Job. When Satan is utterly ' cast out ' there will be an end of 

33 pain and sorrow (Rev. xx. 10 ; xxi. 4). ... the dumb spake, in fulfilment 
of the prediction concerning the Messiah. So Jesus now unlooses the 
stammering tongue, and teaches those whose faculty of speech, sin and 
Satan had perverted, to show forth his praise (Ps. li. 15). ... Itwasnevet 
so seen. Former miracles had for the most part been m. of judgment, those 

34 of Jesus were m. of mercy. , . . But the Pharisees : their objections were 

35 fully answered by our Lord (Mar. iii. 22 — 27; Lu. xi. 14—22). . . .And 
Jesus, was not deterred by cavils. . . . went about, doing good. . . . teaching, 
instructing. . . . preaching, proclaiming the kingdom of grace. . . . healing : 
his word was with power. . . . every sickness : Christ the good physi- 

36 cian. . . . multitudes, who followed him for instruction, and healing. . . . 
he was moved (Ps. cxlii. 4; Is. lix. 16 — 19). . . .without a shepherd, no 
spiritual guide. Jesus the good shepherd (Jo. x. 1 — 18 ; Zech. xiii. 7 , 

37 Heb. xiii. 20 ; 1 Pet. ii. 25 ; v. 4). ... The harvest (Lu. x. 2 ; Jo. iv. 35). 
Many souls are waiting to be gathered into the fold. . . . labourers, teachers, 

38 shepherds of men. . . . Pray, for none can come to this work except the 
Father draw him (Num. xi. 29). Thus men can help by praying, as well 
as by working. The harvest is God's, and he must send the labourers to 
gather it. There is another harvest at the end of the world (Matt. xiii. 
39). We must be gathered in this that we may be ready for that ; other- 
wise our complaint will be (Jer. viii. 20). 

On curing the blind, see Trench, Miracles, 196. 

On cwing the dumb, see Bp. Mali's Contemplations, New Test. 1634, p. 66. 



{Analysis.) the two blind, and the dumb, healed. Less. 33. 79 

Sight— Speech — Benevolence 

I. Sight. In our country blindness comparatively uncommon, and 
yet where methods of healing and teaching the blind have been 
studied. This active science and sympathy measures our estimate of 
sight and our pity for the blind. Be thankful that we live in such 
a land, and for its institutions. Pity the blind. Jesus did. But 
there is a worse blindness than that of the body (see analysis, less. 
64). Many who have sight are yet blind to their own defects, to 
the sinfulness of sin, to the goodness of God, to the mercy of Jesus. 
Numbers who have sight require to have it rescued from an ill use, 
and turned to a good use. Spiritual blindness is explained (Jo. i. 5). 
Jesus removes it (Lu. iv. 18; Jo. viii. 12; 2 Cor. iii. 14). The 
good are delivered from it (Jo. viii. 12 ; Col. i. 13 ; 1 Thess. v. 4). 
II. Speech. A wonderful gift, but, like sight, may be abused. Various 
methods of abusing this faculty. To be dumb a great misfortune, 
to abuse speech a great sin. Jesus not only confers the gift of s. on 
the dumb, but teaches us to use it rightly. How much harm is done 
by the tongue ; how much good may be done. Much is said in the 
Bible on speech. On good speech (Prov. xv. 23 ; Ps. xxxvii. 30 ; 
Prov. xviii. 4; Eccles. xii. 11 ; Prov. x. 11, 19 — 21; xiii. 2, 16; xv 
1—4, 7, 28). On talkativeness (Prov. x. 8 ; xiii. 3 ; xviii. 2, 3, 6, 7, 
13; xxix. 11, 20; Eccles. x. 14). The devil enchained this man's 
gift of speech ; and sometimes a sulky or obstinate temper will do 
the same. Jesus showed his dislike of this dumb spirit. 
III. Benevolence exemplified by Jesus (1.) in regard to the blind and 
dumb. v. 27 records the first instance in which Jesus was invoked 
as the Messiah. (2.) It overcame all hindrances and cavillings (v. 
34). He who would do good must be prepared for such. Offences 
will come. (3.) It was practical and self-denying. He went about 
doing good. This was the third circuit of Galilee. (4.) It was mul- 
tiform, — teaching, preaching, healing, travelling. (5.) It knew no 
partiality. The multitudes were its objects. (6.) It was equal to all 
demands, every sickness, &c. (7.) It included spiritual as well as 
temporal good (t?. 36). 

Learn — 

I. To be thankful that our lot is cast in a land that is comparatively 
free from many ailments that are common in other regions. 
II. That Jesus comes to redeem our faculties from being ministers of 
unrighteousness (Bom. vi. 13 ; vii. 5 ; 1 Cor. vi. 15), as well as 
our souls from sin and hell (1 Cor. vi. 20). 

III. That we should strive to imitate him, who left us an example that 
we should follow his steps. 

IV. Above all, since he is so full of compassion, let us seek to be saved 
through him. 

See admirable sermon by Br Edmonds Children* s Church at Home t vol. 
i. p. 56— G6. 



80 Less. 34, jesus re-visits sazaretii. {Notes. j 

Read Matt. xiii. 53 — 58. (See also Mark vi. 1 — 6). 



Note : — we say re-visits N. ; though some think this visit identical with that 
mentioned by Lu. iv. 14—30 (see less, 12). Of this opinion is Alford 
(see his note on Lu. iv. 14) and Dr David Brown (see Portable Comment- 
tary in he). Among those who believe this was a second visit to N. are 
Poole (Annot. in loc), and Dr Jacobus (note on Matt. xiii. 53), and 
Lange (who in his note on this passage alludes to Ewald and others as of 
the same opinion), and Stier (Words of Jesus, ii. 254, and especially iii. 429 
et seq., where Alford is refuted), and Ellicott, Hul. Lee. 192. Whether 
the second, or only visit to N., here are instructive incidents and lessons 
that claim special notice. 

53 these parables, the 7 just recorded. They were spoken near Capernaum. 
Jesus then (if the latter view be taken) recrossed the sea of Gr., healed the 
demoniacs (less. 31), returned, attended Levi's feast (less. 25), raised Jairus' 

54 dau. (less. 32), and once more visits Nazareth. . . . his own country. 
Nazareth. Held in ill-repute. How unworthy was it of Jesus! . . . he 
taught. He was kinder to them than they to him. Though they had rejected 
him, he did not abandon them. They had tried to slay him, but he did 
not fear to visit them again. . . . in the synagogue. The scene of his former 
rejection. . . . they were astonished, for he taught as one with authority. . . . 
and said, Whence ? how could they ask this ? did not the wisdom and the 

55 works prove whence he was ? . . . Is not this the carpenter's son ? i. e. 
Joseph's. The carpenter. Perhaps somewhat famous in his calling. From 
Mark vi. 3 we learn that Jesus too had followed this calling. . . . is not 
his mother ? Probably Joseph was dead ; since he is called * the son of 
Mary' (Lu. viii. 19; Jo. ii. 12; xix. 25 — 27). . . . Mary {Wilkinson's 
Proper Names in Bib. 482. 3). ... brethren (see a learned note by Alford 
on this verse Gk. Test. i. 139 et seq.). Alford thinks they were not of the 
12 ; but Lange (ii. 47, Clark) thinks they were. Tradition states that they 
were all sons of Alphseus ana Mary, the sister of the mother of our Lord, 
and so cousins of Jesus, and called his brothers by Jewish usage, or that 
they were children of Joseph by a former marriage. The former of these 
traditions is the view most commonly received (Matt xii. 46 ; Mar. iii. 

56 31; Lu. viii. 19; Mar. vi. 3; Jo. ii. 12; vii. 7, Acts i. 14). ...are 
not all with us, living amongst us, known to us. ... Whence then ? accord- 
ing to their view, Jesus was of no account because his friends were well 
known and poor. What intense meanness, ignorance, and narrowness of 
mind ! Yet how many judge of men by their relations, forgetting that a 
vast number of great men have sprung from the poor. " Nazareth is forced 
to admit his power, its inward heart is unchanged ; there is no longer open 

57 rage, but scorn of birth and poverty" {Ellicott, 192). . . . And they were 
offended. They ought to have been proud of their illustrious fellow-towns- 
man. They would have been of a stranger, more particularly if he had 
been very rich, or a great lord. Poor blind Nazareth ! . . . A prophet. This 
was the true secret of their contempt. This is the reason also of the small 
esteem in which many are now held. Preachers and authors are often 
more thought of away from home. " Distance lends enchantment to the 
view." Some, however, who approve the preacher are not much better. 
As when they are unimproved by his message (see such described EzeL 
xxxiii. 30—33). 

Land and Book, 429—431. 



(Analysis.) jesus ke-vistts nazareth. Less. 34. 81 



Gracious condescension — Unworthy prejudices — Fatal rejection. 

I. Gracious condescension. Jesus, although he had been cruelly 
treated at N., once more turns his steps homewards. Jesus practised 
what he preached (Matt, xviii. 21, 22). Did not fear those who 
had made attempts on his life. Love of home natural to men. 
Jesus loved Nazareth. He had spent nearly 30 years there, and was 
well known there. Some, as they advance in years and prosper, be- 
come ashamed of the humble village in which they were born, and 
of their old acquaintances. Jesus did not. Thoughts suggested by 
visits home. How shall we be received? welcomed? or slighted? 
Have we so passed our time since we left home, that we may deserve 
a cordial reception ; or may even some poor Nazareth be justifiably 
ashamed of us ? Let the endeavour to be and do right, concern us 
more than the applause or neglect of men. 

II. Unworthy prejudices. "He came to his own and his own re- 
ceived him not." Neither did his brethren believe in him (Jo. vii. 5). 
Why ? Because he was known to them ; and was poor and of 
lowly origin. Could he have said or done more had he been a 
stranger, or rich ? They looked more at his circumstances than at 
himself. Thus men are sometimes more impressed with Christianity 
when they find it associated with state, and wealth, and power, than 
when they see it in humble attire. Yet it was as true when its place 
of prayer was a spot by the river's side, and its apostles were un- 
learned men, as now that wealth and learning are on its side. 
Some look at religion as children at books, more attracted by the 
binding than the contents. Notwithstanding these childish and 
ignorant prejudices, this Jesus of Nazareth is now recognized as the 
central personage of all history. 

III. Fatal rejection. Nazareth turned its back on Jesus. He left 
never to return. But for him we had never heard of Nazareth. 
His name alone redeems it from oblivion, and at the same time 
condemns it. Fearful result of rejecting Jesus. Remembered only 
to be censured. It is with persons who despise Jesus, as well as 
places. What blessmgs were lost to the people. Many have visited 
Nazareth since, and for his sake, but have brought no such mercy 
with them ; and many have departed without leaving such blessings 
behind. 

Learn — 

I. To do good to those who despitefully use us and persecute us. 

II. To guard against evil and ignorant prejudices. 

III. To take heed how we reject Jesus. 

IV. To beseech him to return and save us, if we have thoughtlessly 
or wilfully slighted him. 



82 Less, 35. the baptist beheaded. {Notes.) 

Read Mat, xiv. 1—12. (Also Lu. iii. 1—20 ; Mat. xi. 1-— 10 ; Mar. vi. 1*— 29.) 



The following note on the Herodian family deserves careful study. Herod 
the Great, s. of Antipater, had 10 wives (and 15 children), of whom the 
first two are not named in history. By (c) Doris, one son, (1) Antipater 
(killed by his father B.C. 4). By (d) Mariamne the first, (2) Alexander, 
(3) Aristobulus, (4) Herod, (5) Salampso, (6) Cypros. By (e) Mariamne 
the second, (7) Herod Philip. By (f) Malthace, (8) Archelaus, (9) Philip, (10) 
Olympias. By (g) Cleopatra, (11) Herod Antipas, (12) Philip. By (h) 
Dallas, (13) Phasael. By (i) Phcedra, (14) Boxana. By (j) Elpis, (15) 
Salome. Of these 15 children of Herod the Gt the following are mentioned 
in Scripture :— (7) in Matt. xiv. 3; Mar. vi. 17; Lu. iii. 19; (8) in 
Matt. ii. 22; (9) Lu. iii. 1 ; (11) Matt. xiv. 1.— Aristobulus (3) (ob. B.C. 
6, marr. Berenice) had 3 chil. ; (1) Herod Agrippa L, Acts xii. 1, 20 — 23 ; 
(2) Herod, k. of Chalcis ; (3) Hebodias, marr. to 7, and then to 11, Mark 
vi. 17. Her dau. (Salome), mentioned Mark vi. 22. Herod Agrippa I. 
had 4 children : (1) H. Agrippa II. (Acts xxv. 13); (2) Bernice, marr. 
Herod k. of Chalcis (Acts xxv. 13); (3) Mariamne; (4) Drusilla, marr 
Felix (Acts xxiv. 24). 

In this narrative we have to do with H. Philip (7), with H. Antipas (11), 
with Herodias, and Salome. 

1 At . . time (Mar. vi. 14 ; Lu. ix. 7). ... Herod, i. e. H. Antipas 
(11). ... Tetrarch, lit. = ruler of a fourth, a governor of an inferior part. 
heard of the fame, through preaching of apostles. Disciples in H.'s 
household (Lu. viii. 3 ; Acts xiii. 1). H, A. so wicked that at length, ban- 

2 ished by Caligula, he died in Spain. . . . servants, officers of court. . . 
Jo. the Baptist, conscience smote him. . . . he is risen. H. was a Sadducee, 

3 but his fear overcame his opinions (Matt. iii. 7). ... in prison, in the castle 

4 of Machgerus {Ellicott, H. Lee. 127 — 129). . . . Jno. had said, so faithful 
was this fearless preacher (Le. xviii. 16 ; xx. 21). . . . to have her, i. e. 

5 Herodias, grand-dau. of H. the Great, and niece of this H. . . . to death, 

6 out of rage and revenge. . . .feared, the cruel often cowards. . . . a prophet 
(Matt. xxi. 26 ; Lu. xx. 6). ... was kept, with a wicked revel; not pious 
gratitude. . . . the dau. Salome, his great niece. . . . danced, before the 

7 court, this princess ! . . . whatsoever. Beware of rash promises (com. 
Jephthah's rash vow). Mark (vi. 23) adds " to half of my kingdom. " 
More than he could perform. It belonged to Caesar. She might have 
claimed it,, but Herodias wanted all, and her interest was imperilled by John, 

8 whom she hated. . . . of her mother, strange advice from a mother to her 
dau. (Prov. xxix. 10). ... here (see Mark), before the king could repent. 

9 a charger, a dish. . . . sorry (Judg. xi. 31, 35 ; Dan. vi. 14 — 16). It 
was too late. . . . His oath (Eccles. v. 2). ... and them, lest they should 

10 say a king had broken his word. . . . And . sent, at once. The prison 
was sit. S. of Perea, and N. of Dead Sea, and belonged to Herod (Lardner, 
vi. 483). It was some distance from Jerusalem ; and was also a palace built 
by Herod the Gt, and probably was where the feast was held, since Herod 
was now marching towards Perea, being at war with Aretas the king. . . . 
and beheaded. Imagine that prison scene. But John before his martyrdom 
had the satisfaction of knowing that Jesus was the Messiah (Matt. xi. 

11 2 — 6). . . . brought it. How strange a gift from a dau. to her mo. . . . 

12 took up. It seems to have been thrown out into the highway. . . . told Jesus, 
knowing his love for John, and as a caution to him (see next verse). 



(Analysis.) the baptist beheaded. Less. 35. S3 

A rash promise — A cruel deed — A disturbed conscience. 

I. A rash promise. The promise of Herod Antipas to Salome. He 
would give her whatsoever she asked, even to the half of his kingdom. 
Time when made. His birthday, or, says Lange, anniversary of ac- 
cession to the throne, his kingly birth (Ps. ii. 7 ; 1 Sam. xiii. 1). 
Had his birthday been properly observed it had not been stained by 
such a crime. Common method of celebrating important days is 
often by unseemly mirth. Is there not a i; more excellent way " ? 
From the Grk construction (dativ. abs-) it was probably towards the 
close of the feast, when the guests were intoxicated and excited. 
Eash promises at any time are foolish if not sinful. How exacted. 
By the dancing of his niece. She forgot even the decency and 
decorum of a Jewish maiden. Highly reprehensible. A princess so 
far forgetting her rank as to make herself a gazing-stock and furnish 
amusement for a number of half-drunken revellers. 
IL A cruel deed. Herod had promised, and must now perform. It 
was a contradiction to swear by name of G-od in midst of sinful fes- 
tivities (Osiander). Promise bad, performance worse. One sin leads 
to another. He did not suppose that one who had pleased him so 
much would prefer such a request ; he did not think of the influence 
of Herodias. He ordered the immediate execution of John. John in 
prison. How employed, prayer and meditation. Is visited by his 
friends, who did not forsake him when the great world frowned 
(Prov. xvii. 17). Is comforted by their \ report about Jesus. Had 
not Herod unjustly and wickedly put him in prison, he had not 
now committed this great crime. John is beheaded, and his head 
given to Salome, is by her presented to Herodias. A ghastly 
finish to this revel. A day ill begun leads to a sad close. So is it 
often with the day of life. Therefore serve the Lord from your youth. 
III. A disturbed CONSCIENCE, i.e. Herod's. Who envies him with all 
his power, wealth, titles ? He is the prey of consuming fears. 
Hears of the fame of Jesus, and instead of being won to the number 
of his disciples, is filled with dismay, thinking John had risen from 
the dead. Jesus, full of love and pity, is often a terror to those who 
do not understand him. Men who do deeds of darkness are appalled 
by the light which exposes them. Herod as a Sadducee did not 
believe in a resurrection, but his view is overcome by his fear (Prov. 
xxviii. 1 ; Ps. liii. 5 ; Lev. xxvi. 17, 36). How the consciences of 
wicked children disturb them. They are often afraid of darkness 
and shadows. 

Learn — 

I. Not to make rash vow3, and always to consider before the promise 
is made. 
II. To beware of the beginnings of evil. 

III. That serving the Lord will keep the conscience free from sin. 

IV, That the love of God will cast out fear (1 Jo. iv. 18 ; Horn. viii. 15) 



Less. 36. THE FEEDING OF THE 5000. (Notes.) 



Head Matt. xiv. 13—21. (See also Mark vi. 30—44; Luke ix. 10-17; 
John vi. 1 — 14). 

13 heard of it, i.e. the martyrdom of John (less. 35). . . . he departed, i.e. 
from Capernaum W. side of the sea. . . . by ship, over the lake, to the 
neighbourhood of Bethsaida (Lu. ix. 10), in Gaulonitis on the N. E. side. 
[It is important to notice that two B's are named in the Gospels. B. in 
Galilee (Jo. i. 44; Matt. xi. 21 ; Jo. vi. 17), less than a m. N. of 
Capernaum. B. in Gaulonitis was on the N. E. side of the sea, where 
the multitude had been fed. Jesus told his disciples to cross over " to Beth- 
saida'' (i.e. B. in Galilee), or " towards Capernaum " (Jo. vi. 17). There 
is no discrepancy ; both places were in a line, and the storm drove them 
S. of Capernaum.] {Land and the Book, Map. 360, 373, 4. Stanley, 
Sin. and Pal. 377. Bobinson, Bib. Researches, ii. 413.) . . . had heard. All 
the movements of Jesus were watched and spoken of. ... on foot, round 

14 the head of the Sea. . . . cities, towns and villages. . . . went forth, out of 
the ship. . . . multitude, altogether about 10,000. . . . compassion (see Graver 
Thoughts of a Country Parson, 142). Most were weary, and many were 

15 sick. . . . evening, i.e. the first evening, from 3 p.m. to 6 p.m. The evening 
of v. 23 was the second e., is which began at 6 p.m. . . . his disciples came. 
Jesus had anticipated their wants (Jo. vi. 5).. Why ask Philip ? (v. 6) 
(for Philip's character com. Jo. i. 45 and Jo. xiv. 8, 9). It would seem 
that this difficulty of money and food perplexed Philip, and that he spoke 
to others about it (Jo. vi. 8, 9). . . . a desert place. No food to begot here. 
time . past, in which we might have provided any. . . . that . go., and shift 
for themselves. The only way out of the difficulty perceived by him. 

16 need not depart, for (Jo. vi. 6). ... to eat (BushnelV s New Life, 344). 

17 they say, i. e. Andrew (Jo. vi. 8) and others. . . . We have here. This a 
lad (Jo. vi. 9) happened to have to carry them for friends, from whom he 
had been separated in the crowd. The poor lad had perhaps complained 
of having this to carry. He little thought of how much use he would be 
before the day closed. Obedient children may be of more service than they 

18 suppose. . . . Bring . me. There were only food for one or two in the hands 

19 of others. . . . sit down. Mark (vi. 39) says by companies (prasia, the Gk 
word, sig. garden plots) (Lu. ix. 14). They said (Jo. vi. 9), What are these 
among so many? (2 K. iv. 42 — 44). . . . looking . heaven (Matt. vi. 8; 
Ps. cxlv. 15, 16 ; Jas. i. 17 ; Matt. vi. 11). ... he blessed, gave thanks, 
which the multitude in their hunger might have omitted (Matt. xv. 36 ; 
1 Cor. xi. 24; Lu. xxii. 19). Do we thus acknowledge God as the giver 
of our daily bread ? How much more should we thank him for the bread 
of life (Jo. vi. 48). It was on the eve of the passover (Jo. vi. 4, Ellicott, 
196) that this miracle was wrought. The multitudes were about to travel 
to Jerusalem. How significant, therefore, is this act of Jesus. When 
interpreted by his discourse on the true bread that cometh down from 
heaven (Jo. vi. 32, 33). ... gave . disciples. Disciples instruments o* 
blessing to others. . . . dis. to multitudes. " Freely ye have received, freely 
give" (Matt. x. 8). The disciple not above his Lord, who came to 

20 minister. They were servants who waited on the Lord's guests.. . . . all 
eat, and were filled. No stint, more than suf. for all. . . .fragments . 12 

21 baskets full. This was more than all they had at the first. . . . 5000 men, 
women, children. There must have been about 10,000 souls. This miracle 
an ill. of Jesus' creating Dowe*- : <wd proof of his Divinity. 



{Analysis.) the feedixg of the 5000. Less. 36. 85 

The famished multitude — The perplexed disciples — The mighty provider. 

I. The famished multitude. How great the number. All were 
weary and hungry, numbers also sick. In their anxiety to hear Jesus 
they omitted to take due care for temporal things. "With some the 
chief question is, " Wliat shall we eat?" Eeligion teaches us to 
care for both body and soul. " Diligent in business," &c. We 
ought to put the soul first. i; Seek first" &c. The scene before us 
an illustration of the benefit of this method, since here we see the 
" other things " added. " Man doth not live by bread alone."' They 
sought the word ; and found it, and bread also. The word still help? 
us to win bread. The industry, honesty, prudence, truth, and home 
care, which it enforces help to spread our table. 
II. The perplexed disciples. The time perplexed them. It was too 
late to purchase food had they been so minded. The place troubled 
them. A desert. The words of Jesus had perplexed them (Jo. vi. 5). 
Jesus by asking " whence shall WE buy bread," intimated that it 
would be the duty of himself and friends to see to the wants of the 
multitude. Their poverty perplexed them. 200 pence would buy 
but a little for each ; but who had 200 pence ? They began to in- 
quire what food there might be. Their perplexity increased when 
they found that all they had was what a poor lad carried. 
III. The mighty provides. Jesus did not despise the little they had. It 
was the seed-corn of the harvest he would make to grow in that desert. 
As God looks down and smiles on the seed that is sown, and makes 
it grow, that the hungry may be fed ; so here the Lord of nature did 
by a = word what by the laws of nature he is doing every year, and 
in every land. "I and my Father are one." He accompanied his 
miracle with many lessons, (1.) Order. The people were disposed in 
ranks by 100s and 50s. (2.) Patient waiting. (3.) Thanksgiving. 
Although there was apparently so little and such humble fare to 
be thankful for. (4.) Christian service. The disciples, who also were 
hungry and weary, were to wait on the rest. As the friends of Jesus 
they might expect to be the first to be cared for. (5.) Economy. 
The fragments were to be gathered. Although he had power to 
create food, he would not have any wasted. 

Learx— 

I. To seek first the kingdom of God and his righteousness. 
II. To trust in the Lord and do good, and verily we shall be fed, 

III. That humble and scanty fare, with the Saviour's presence and blessing, 
is a banquet to be desired (Pro v. xv. 17 ; Ps. xxxvii, 16). 

IV. That " Blessed are they that hunger and thirst after righteousness, 
for they shall be filled." 

V. That Jesus Christ is the true bread from heaven, that God blesses and 
makes sufficient for all, and that disciples are to offer to the greater 
multitude of all living 



86 Less. 37. JESUS WALKING ON THE sea. {Notes.) 

Kead Matt. xiv. 22—36. (See also Mark vi. 45—56 ; John vi. 15—21.) 

22 straightway. After lie had fed the multitude. . . . constrained, compelled. 
So strong was the attachment of the disciples, that more than a mere request 
was needed. . . . go before him, a hint that he would follow. . . . while lie 
sent . away. How he would do this they knew not, nor how he would 
follow them. . . . [John says (vi. 15) that the multitude wanted to make 

23 him a king. He was already a king (Jo. xviii. 36).] . . . when . sent . away. 
Prohably by himself departing from them. " That he might shun even the 
suspicion of sedition " (Trapp). . . . into a mountain. Name some other in- 
cidents in life of Jesus associating with mountains ? (transfiguration, cruci- 
fixion, ascension). . . . apart, i. e. from the crowd, alone. How great our 

24 need of prayer, if one so mighty prayed (Mar. iv. 46 ; Jo. vi. 16). . . . ship 
. . midst the sea. About 25 or 30 furlongs, or about 4 m. from land (7i fur. 
= 1 m.). . , . tossed with waves [Land and Book, 374). While they were 
tossed with waves Jesus was praying. In trouble let us remember that 
he ever liveth to make intercession. . . . wind . contrary. Sudden gusts 
of wind often sweep through the valleys and toss the sea of Galilee (see 
less. 30). Jesus saw them toiling in rowing (Mar. vi. 48). . . . about the 
4:th watch. The four watches of the night were, 1st, the evening w., from 
twilight to 9 ; 2nd, the midnight w., fr. 9 to 12 : 3rd, cock-crowing, fr. 12 
to 3 ; 4th, morning w., fr. 3 to 6. Darkness and the light both alike to 

25 him. He saw them, through the storm and the darkness. . . . went to Hum, 
to comfort and deliver. The storm did not affright him. . . . walking on 
the sea. The waves, which nearly ingulfed them, became a highway for 

, his feet. " The sea is his, and he made it." Once more does nature own 

26 its Maker and King. . . . a spirit, a phantom. The darkness, the storm, 
and their fears prevented the recognition of Jesus. Besides, they did 
not suppose any one could walk on the water. [Mark (vi. 48) says he " would 
have passed by them." This, then, is how he would follow them across the 

27 sea.] . . . straightway. How prompt to allay their fear! (Isa. lxv, 24). 
be of good cheer. There is reason for cheerfulness in trouble if Jesus be near. 
be not afraid. There is present deliverance where there is a present Saviour. 
First they feared the sea, now they feared Jesus. Men fear even him 

28 when he comes at unexpected times and in strange forms. . . . Feter, as 
usual, the first to speak. . . . if it be thou, he did not fully believe who it 
was. . . . bid me, impetuous though he was, he would not trust himself to 
the waves unless Christ bid. . . . Come. Jesus could impart the strength 

29 he po&sessed. He can yet ; and often does so. ... he walked, safely wbile 

30 his eye was fixed upon Jesus. . . . he saw the wind. He looked, as many do, 
sway from the help to the danger. . . . beginning to sink, he could walk 
on the waves only when his eye was fixed on his Lord. . . . save me, he 

31 must perish if Jesus does not save. So must we. ... caught him, as he 
was sinking. Christ's salvation is decisive, and from a great peril. . . . and 
he said, a mild reproof. How could Peter think that he would perish while 

32 obeying his Lord ? . . . when they, Peter and Jesus. Peter walked safely 
back to the ship with his hand in Christ's. . . . the wind. " Stormy wind 
fulfilling his word." He spoke no word ; but willed there should be a 

33 calm. . . . worshipped . saying, Son of God. They recognized his Divinity. 
Westcott, Gospel Miracles, 10 — 20. Bp Hall's Contemplations, 129 (1634) 

Trench, Miracles, 275. EllicotU Hid. Lee. 207—209. 



(Analysis.) JESUS WALKING ON the sea. Less. 37. 87 

The disciples in danger — The Saviour on the mountain — Peter on the waters. 

I. The disciples m danger. Even the followers of Jesus not exempt 
from trial and peril. They were obeying Jesus when the danger 
overtook them. We know not what a day may bring forth of trial 
or peril. It should be our chief concern to be in the way of duty. 
Better to do present duty than to know future events, They did not, 
in their peril, abandon themselves to despair. They continued to 
row the vessel. Nor did they turn the head of the vessel and go 
back. They were commanded to go, and they went as well as they 
could. The eye of Jesus was on them in the danger. He saw them 
toiling in rowing (2 Chron. xvi. 9). Love and pity were in the glance 
of his eye, and he hastened to save them. In our troubles, though 
men should look away from us, God will look upon us. 
II. The saviour on the mountain. Several mountains connected 
with the life of Christ. He was on the m. alone. Solitude may 
perhaps be more perfectly realized on the mountains than elsewhere. 
It is well for us to be often alone. Conversation is good, so also is 
meditation. Observation is useful, so is retrospection. How much 
more is meditation needful for us than it could be for Jesus. How 
difficult is it to get the time and the place. Even the disciples were 
sent away. The presence of even the good not always desirable. He 
went there to pray. He, so holy and mighty, prayed. How much 
more should we, who are sinful and weak. When the storm arose he 
thought of his friends. Do we think of our friends in their troubles ? 
HI. Peter on the waters. Not needful that he, more than the others, 
should commit himself to the waves. Condescension of Jesus in 
permitting Peter to do so. Peter learns his own weakness and pre- 
sumption, and Jesus' strength. Men think themselves equal to all 
emergencies along with Christ, and so they may be, but they some- 
times, like Peter, overlook the distracting events that may interfere 
with their trust. However thoughtless his act may have been, his 
prayer was right — " Lord, save me ; " to the right person — Jesus ; for 
the right thing — salvation. " Thou shalt call his name Jesus, for he 
shall save his people from their sins." Short, ejaculatory prayers, 
often all there is time to offer. Peter sinking in the sea, an emblem 
of men sinking in the waters of sorrow, &c. " All thy waves and thy 
billows are gone over me ' ' (Ps. xlii. 7 ; Ps. xviii. 6). Jesus walking 
on the sea, and enabling Peter to do the same, a proof of his Divinity 
and Lordship over nature. 

Learn — 

I. The duty and the safety of obeying the Master. 
II. The duty of perseverance under difficulties. 

III. The duty of meditation and prayer. 

IV. The duty of sympathy and practical friendship. 
V. The duty of trusting rather than tempting God . 

VI. The duty of seeking salvation through Jesus, the only Saviour. 



68 Less. 38. jesus, the beead of life. K Mtes.) 

Read John vi. 26 — 58. 



26 and were filled. Numbers would now follow Jesus if they were sure of 
material gain. Present rather than eternal gain, sought by many in reli- 

27 gion. Hence said Jesus . . . Labour not, as my disciples in the ways of 
religion for the sake of. ... the meat . perisheth. This you will have (Ps. 
xxxvii. 25 ; Isa. xxxiii. 16 ; Matt. vi. 8 ; Phil. iv. 19), but do not regaru 
discipleship as merely a means to a temporal end. Besides, worldly good is 
not worth labour so much as the heavenly. Yet how men work for one, 
and wait, without striving, for the other. . . . Son of man . give. He is the 
Divine almoner, and only he. ... sealed. Set apart as the sole channel 

28 (Eph. iv. 8 ; Acts v. 31) [Sibbes' Works {Nichol), v. 359] vv. 28, 29. 

29 In answer to their question Jesus tells them that believing in him was the 

30 labouring he meant. . . . what sign ? Had they not seen his miracles ? 

31 v. 26. ... our fathers . manna. Yes, and still rebelled (Num. xi. 4). 
Whatever Jesus had given of temporal good, they had wanted something 
different. Yet since Moses gave manna, they thought Jesus should 

32 give something. . . . Moses . bread. Even that perishing manna 
was not given by Moses. And it was only a type. . . . my Father, who 

33 was Moses' God. . . . the true bread (Jo. iii. 16). ... giveth life 
(Col. iii. 4; Jo. i. 4 ; Jo. iii. 36), spiritual life. ...world, offered 

34 to all, rejected by many. . . . this bread, but they as yet knew not what 

35 this bread was. ... J am, &c. He now plainly told them (Belfrage, 

36 Sac. Add. 212). . . . never hunger . . thirst (Jo. iv. 14; vii. 37). . . . seen 
. . believe not. Yet men say l seeing is believing' (Heb. xi. 1). {McAIVs 
Sermons, ii. 211 ; BushnelPs New Life, 81.) (Lu. xvi. 13 ; Jo. xx. 29.) — 

41 Recommence at v. 41. ... murmured. . because, they wanted material good, 

42 even Jesus, if he would be a king after their own fashion. . . . Ls not this 
Jesus ? The old question (less. 34). ... heaven. They did not perceive his 

43 Divine nature. . . . Murmur not. He knew their thoughts. . . . no man, &c. 
(Bostoii's Works, fol. ed. 20). Men naturally averse from Christ They will 
not of themselves go, they must be drawn. Only the Father can thus draw 

48 men ; this he does by the agency of the Holy Spirit. . . . bread of life, the 
manna was for the dying body; the true bread is for the immortal 

49 soul. . . .fathers . manna . dead. The m. was given miraculously for a 
specific purpose, and it was a perishing food, it answered its purpose, 

50 but the bodily natures it nourished are dead. . . . bread . heaven . not die. 

51 This is food for the soul, that it may have everlasting life. . . . living 
bread, the manna also is dead ; but this bread — Jesus Christ— liveth 
for evermore. Perishing food for a perishing body, like the body, 
perishes : living bread, like the living soul, abides as the life of the soul. 
Bread .flesh . life of world (Heb. x. 5, 10) ; spiritual and eternal life are pur- 
chased, for all who believe, by the death of Christ. . . . strove, contended, 

52 discussed. . . . flesh to eat : having no spiritual insight, they took his words 

53 literally (1 Cor. ii. 14 ; Rom. viii. 6, 7). ... Except ye eat ; first, you must 
hunger after salvation ; and secondly, accept by faith the atonement for sin 

54 which I will offer in my body on the cross. . . . Whoso eateth, thus practi- 
cally believeth. . . . hath (not shall have) the surety, the hope, the meetness 

55 for eternal life. . . . meat indeed, real and abiding nourishment for the soul. 

56 dwelleth in me, as there is a vital union between bread and the body, so 
between the soul and Christ (Farindon*s Works, fol. ed. i. 309 ; Belfrage t Sae 
Add.211). 

Ellicott, L'ul. Lee 211. Stier, Words of Jesus, v. 149—205. 



{Analysis.) jesus, the. bread of life. Less. 38. 83 

Bread — Manna — Christ. 

I, Bread. In various points draw the comparison between bread and 
Christ. Bread is a Divine gift (Ruth i. 6; Matt. vi. 11). Appar- 
ently of earthly origin (Job xxviii. 5 ; Isa. lv. 10). Nutritious 
and strengthening (Ps. civ. 15). Sometimes put for all human 
sustenance (Gen. iii. 19; xxix. 6; Matt. vi. 11). The principal 
food in the old time (Gen. xviii. 5 ; Judg. xix. 5). Broken for use 
(Lam. iv. 4; Matt. xiv. 19). Sold publicly (Matt. xiv. 15; xv. 33). 
Scarcity, a punishment (Ps. cv. 2 ; Isa. iii. 1 ; Eze. v. 16). Abund- 
ance for the obedient (Lev. xxvi. 5). "What could the world do 
without bread? The staff of life! Man doth not live by bread 
alone, but by every word that proceedeth out of the mouth of God 
doth man live. Jesus is not only the bread of life, but the word of 
God also (Jo. i. 1 — 5). Be not wasteful of bread, which is not 
only valuable in itself; but has been consecrated to the highest use, 
— representing Jesus. 
II. Manna. Notice the resemblance between manna and Christ. Given 
when the people had no food, and given miraculously (Ex. xvi. 4, 
15 ; Neh. ix. 15). Incomprehensible in its nature. The word 
manna sig. : — " Wliat is it?" It is called, God's manna (Neh. ix, 
20). Bread of heaven (Ps. cv. 40). Bread from heaven (Ex. xvi. 
4 ; Jo. vi. 31). Corn of heaven (Ps. lxxviii. 24). Angels' food (Ps. 
lxxviii. 25). Spiritual meat (1 Cor. x. 3). It was not known till 
thus given (Deut. x. 3, 16). Had a common appearance (Ex. xvi. 
31 ; Num. xi. 7). Needed and gathered daily (Ex. xvi. 21). Enough 
for all, and equal portion for each (Ex. xvi, 16). First it was 
coveted (Ex. xvi. 17), then unfavourably compared with the old 
food in Egypt (Num. xi. 4 — 6), then loathed (Num. xxi. 5), and the 
people were punished for despising it (Num. xi. 10 — 20 ; xxi. 6). 

III. Christ. Like the bread, he has an earthly nature, and like the 
manna, he comes down from above. Bread must be striven for, and 
broken for use (com. Matt. xxvi. 26 ; 1 Cor. xi. 23, 24), manna had 
to be diligently collected. Yet both, like Christ, were the gifts of 
God. They nourished the body, and Christ the soul. He has to be 
received by faith. The hidden manna (Rev. ii. 17). As the 
manna was preserved as a memorial (Ex. xvi. 32 — 34 ; Heb. ix. 4), 
so Jesus is to be had in everlasting remembrance. The manna was 
a great mystery. "What is it ? " So also is Jesus (1 Tim. iii. 16). 
Here we know in part, but presently we shall know as we arp £nown, 

I.EAR>~ — 

I. To be thankful for bread. 
Tl. To pray for daily bread. 
ILL To strive earnestly and honestly to win our daily bread. 

IV. To remember we have souls to be nourished as well as bodies, 
y. To seek earnestly for spiritual food. 

VI, To regard Jesus as the true Bread of Life. 



§0 Less. 39. foemality. r Notes.) 

Read Matt. xv. 1—20. (See also Mark vii. 1—23.) 

1 Then. Most probably it was after the Passover that was nigh (Jo. vi. 
4), at the time of feeding the 5000 (Alford). . . . scribes and Fharisees, a 

2 deputation, representing all the rest (Lange). . . . tradition, i.e. words 
delivered. The Jews held that many laws were never written, but handed 
down by word of mouth from Moses to Judah the Holy, who compiled 
them in the Mishneh, to explain which the two Talmuds (the Jerusalem 
and Babylonish) were composed. . . . elders, the ancients. The Jews 
thought more of the tradition than Scripture. The former they said was 
wine, the latter was water that must be mingled with it. ... wash not, 
which one of the Rabbis declared was a greater sin than gross immor- 

3 ality. . .. transgress, tradition (Col. ii. 8, 23; Tit. i. 14). Here Jesus 
places the Scriptures above tradition. He quotes the scriptural and tradi- 

4 tional view of the 5th commandment in illustration. . . . For God (Ex. xx. 
12 ; Deu. v. 16). ... Honour, respect, obey. . . . and, He . curseth (Ex. xxi. 

5 17 ; Le. xx. 9). ... death, i.e. death without mercy. . . . But . say, by 
tradition, and thus making void the law. . . . It is a gift (Mark adds, vii. 
11, Corban = Heb. for a gift consecrated to God). Lightfoot on this 
verse (vol. i. 307) shows that when one called that Corban which a parent 
needed, he did not hold himself bound to consecrate his property to reli- 

6 gion. Hence tradition fostered hypocrisy. . . . honour not, by giving what 
was needed. . . . He . . free. Shall not die as the law of God says. . . . 

7 hypocrites, pious pretenders without reality. . . . Esaias (xxix. 13). This 
was another illustration of their hypocrisy. Corban on the lip, but no gift 
either to God or their parents in their hands. All are not Israel who are 
of Israel. Many under the teaching of tradition had sunk into formalism. . . 

10 and leaving these hypocrites with indignation. . . . the multitude, turned to 

11 his work of rescuing the people from their blind guides. . . . goeth into. Sin 
is not from without, by mere contact. . . . but cometh out. Sin is a concern 

12 of the heart. Hence the prayer (Ps. 1. 10). . .. came . disciples. They were 
disturbed at the thought of offending the Pharisees. How wavering their 

13 faith. . . . But he, nothing daunted. . . . Every plant, all false teachers and 

14 doctrines (Jo. xv. 2, 6). ... Let . alone, give no heed to them, neither 
fear them. . . . of the blind, only those who have no spiritual insight will 

15 be led by such. ...ditch, ill. perdition. . . . Feter, Mark says (vii. 17) 
the disciples. Peter seems to have been their mouthpiece, or to have been 
more urgent than the rest. . . . this parable, concerning meats, as is evident 

16 from what follows. ...are . yet, after all my teaching. How blind- 
ing was the habit of looking at things through the medium of false 

17 teaching even to these men. . . . understand : what can be plainer ? How ' 

18 can food for the body defile the soul ? (Lu. vi. 45 ; Jas. iii. 6). . . .from 

19 the heart, which is the seat of sin. ... defile a man, stain his character, 
show his moral state. . . . evil thoughts (Prov. xxiii. 7). ... adulteries, &c. 
All these proceed from the heart. Sin is therefore from within, and passes 

20 out into the life. If the heart be right the life will be. ... unwashen 
hands. These punctilious Pharisees, who observed tradition in washing their 
hands, devoured widows' houses (Matt, xxiii. 14 ; Mar. xii. 40. 

Stiefs Words of Jesus, ii. 283. Goodwin's Works (fflchol.) iii. 509 (for vv. 
18, 19), x. 49, 68, 76 (for vv. 18—20), iv. 154 (for v. 20). On washing 
the hands, see Burdens Oriental Customs, 198 (Longman^ Jamiesorts 
Eastern Manners, 132, Thomson's Land and BocJc, 128 i&d Kitto's 
Bible on Mar. vii. 3 



^Analysis.) formality. Less. 39. 91 

Traditions — Scriptures — Formality — Spirituality. 

I. Traditions. Words orally delivered. Sprung from earthly motives, 
subservient to earthly interests, become an earthly snare to those who 
blindly follow them (JLange). More easy to obey than Scripture, 
and therefore preferred. Difficult to prove that as human productions 
they are more authoritative than human teachings of modern date. 
Men w 7 ould not heed even tradition did they not feel their need of 
some guide. Their existence and influence, a proof therefore of the 
need of a revelation. The Catholic Churcn has its traditions, and 
esteems them of almost equal authority with the Bible. Traditions, 
when well authenticated, may be useful, as they illustrate the customs 
and opinions of the past ; but are pernicious when, " making void 
the law," they supply precept and doctrine in the present. 

II. Scriptures. The sacred writings. " The Bible, and the Bible 
alone, the religion of Protestants " (Chiilingn'ortli). The Law from 
heaven for life on earth. Jesus reverenced the Bible. He left us an 
example. Search the Scriptures. 

III. Formality. Outward observances of religion useful for conserving 
the spirit of religion. But forms are intended to subserve higher 
uses. Do not despise forms, and do not rest in them. They are the 
visible framework of religion, as the house is the visible framework of 
the home. Washing of hands a useful form, not only for cleanliness, 
but as it signified the need of moral purity. (Lifting up clean hands.) 
Jesus passed it by, not because he despised it, but because others 
trusted in it. Too many forms and ceremonies in religious worship 
apt to confuse and divert attention from things signified. 

IV. Spirituality. Bight moral state the principal thing in worship. 
" God is a spirit," &c. Without spirit and truth, worship, how- 
ever correct in form, is a mockery, and an insult to God. Men 
look at the countenance, the external appearance ; but God looks at 
the heart. "Is thine heart right?" To this Jesus constantly 
directed attention. " The kingdom of God is not meat and drink ; 
but righteousness, peace, and joy in the Holy Ghost." "Asa man 
thinketh in his heart, so is he." Men may be most scrupulous in 
their attention to form, and yet be without religion. " Examine 
yourselves whether ye be in the faith or no." Men may adopt forms 
to escape the spirit. 

Learn — 

I. That tradition is doomed. " Every plant," &c. 
II. To value forms as you do the cover of a book — for the sake of what 
they preserve. 
Ill, That nothing less than spirituality of heart and life will be approved 
of God, and this may be obtained through the mercy of God in Christ, 
by the sanctifying influences of the Holy Spirit. Hence pray for the 
Spirit of God (Lu. xi. 13). 

Q 



9? Less. 40. the syrophenician woman. (Notes.) 

Read Malt. xv. 21—28. (See also Mark vii, 24—30.) 

21 went thence, i.e. from Capernaum. . . . coasts, confines or borders 
{Mar.). . . .of Tijre and Sidon, i.e. the country, Phenicia, in which they 
were situated. P. was on the N.W. of Palestine, along the coast of Medi- 
terranean. . . . Tyr$, a celebrated city of antiquity. Built 1300 B.C. by a 
colony from Sidon (hence Ps. liv. 12). [Land and Bible, 176 — 193 ; 
Robinson's Researches (1852), 61, 62; Bucke, Ruins of An. Cities, ii. 
479). ...Sidon, 30m, N. of Tyre. So called fr. Sidon, eldest son of 
Canaan. Now called Stide (Robinson, 36, 37; Zand and Bool; 88—112; 
Bucke, An. Cities, 348). These cities were about 100 m. N. of Jerusalem. 
Salvation of the Jews, but not exclusively for them, as Christ's journey 

22 hither and this miracle show. . . . woman of Canaan. (Mark calls her a 
Greek, that is, a Gentile. The Jews called all foreigners Greeks ; as in the 
E. they are now termed Franks. He also says she was ' a Syrophenician 
by nation/ Phenicia was connected under the Romans with Syria.) She 
was a descendant of the aboriginal inhabitants, who were never wholly 
expelled (Judg. i. 31; x. 12). .. .mercy on me. When God blesses our 
friends he has mercy on us. . . . Son of David. This heathen confessed 

23 Jesus as the Messiah (Lu. xviii. 38, 39), (Sunday Library, ii. 3). ... not 
a word : silence, no denial ; but a trial of faith, of earnestness, and sin- 
cerity. . . . disciples, who perhaps thought that as a Canaanite she was not 
a fit subject for the Saviour's mercy. . . . Sen'd her away, bid her be- 
gone. . . . crieth after us, and draws attention towards us (Ps. xxviii. 1 ; 

24 Lam. iii. 8). . . .answered (Matt. x. 5, 6; Acts iii. 28). Still farther to 
try her. His words were more repelling than his silence. This appears 

25 to have occurred in the way. . . . Then came she, followed him into the 
house (Mar. vii. 24, 25). .. .tvor shipping. She Was the more urgent as 
he seemed cool (Mark says she fell at his feet). . . . help one. It was still 
herself who was to be blessed by the cure of her child. Parents often need 

26 helping in this way. . . . meet = fit, becoming. . . . children's bread, bless- 
ings intended for Jews. . ..to dogs. To the Jews, heathens — such as this 
woman — were as dogs. Our Lord does not mean to call her a dog save in 
the proverbial and popular sense, to test her reception of the relation of 

27 Jews and heathens. . . . Truth, Lord. Yes, it is true that the Jews are the 
children of the house, and heathens, like myself, are only as dogs about the 
house ; yet as even dogs are not starved, but suffered to pick up the crumbs 
that fall from the table, so let me, only a dog, if thou pleasest to use the 
term, have a dog's share of the children's better mercies. " From the very 
word which seemed to make most against her, with the ready wit of faith, 
she drew an argument in her own favour." ( Trench ; so also Trapp in loc. ; 
and Luther says, ""Was not this a master-stroke? she snares Christ in his 

28 own words.") . . . O woman: dog no longer. . . .great . faith, even the 
children were not anxious for the bread of life, as this heathen for a crumb 
from their table. . ..as thou wilt. She would have been glad of a crumb 
only. Now as she wills it is done unto her. . . . her daughter, &c. This, 
then, was the extent of her desire. Happy mother, possessed of a daugh- 
ter whom Jesus had restored from sickness to health ! May they be mul- 
tiplied. 

Trench, Mir. 339. Ellicott, 216. Westcott, Mir. 86. Rail's Contemp. 93 
(1634). Farindon's Sermons, iii. 228. Archer, Butler's Sermons, i. 20. 



(Anatysis.) the syrophenician woman. Less. 40. 93 



The importunate mother — The perplexed disciples — The delaying helper. 

I. The importunate mother. Even heathens are not all void of 
natural affection. Her child was sore vexed with a devil, who per- 
haps made her passionate, revengeful, and jeopardized her life. There 
is much of the devil in many children. Note, — her self-denial, she 
came to find Jesus; — her faith, she called him Son of David; — her 
humility, she fell at his feet; — her imjjortunity, she followed him 
about, even into the house ; — her earnestness, she would not be 
denied; — her intense lowliness of mind, she would be as a dog, any- 
thing, so she were not denied; — her ingenuity, turning a popular 
reproach into an argument; — her great success, returned home and 
found her daughter cured. A mother's love very common, and 
very precious. How do you repay it in your case 1 Who created 
this love ? 

II. The perplexed disciples. Had she been a Jew they had not 
been so perplexed. They wondered that Jesus talked to a woman of 
Samaria. They were annoyed by her obtrusiveness. Wanted Jesus 
to send her away. Said nothing about granting her request. They 
were long in learning that the blessings dispensed by Jesus are 
without respect of persons. Even good people do not always fully 
understand the Lord. " His ways not our ways," &c. Possibly 
Jesus delayed the blessing in part to awaken thoughtfulness in 
them. To show them the depth of this heathen mother's love, and 
the strength of her faith. 

III. The delaying helper. To her prayer he at first answered not a 
word. Appeared not to heed, or to condescend to reply, as she was 
utterly unworthy and beneath his notice. This chimed with his dis- 
ciples' feelings, their national pride. Then he expostulated ; and that 
too in words which, while they humbled her, must have gratified the 
Jewish prejudices of those who would have her sent away. Delay 
evokes intense faith, earnestness, humility. To excite these in the 
mind of the woman he delayed. He only delayed, — did not finally 
refuse the mercy. 

Learn — 

I. .^o be thankful to God for a mother's love. 

II. To think none unworthy, or unlikely, from temporal circumstances, 
to be the recipients of the Saviour's mercy. We are not saved be- 
cause we are worthy. 
III. To pray without ceasing. Not to be discouraged by delays. 



94 HUMILITY. Desk, 13. 



Eomans xii. 3. 



{Introduction.) This is a letter within a letter. A letter to the Eomans 
in general, and an enclosure to each in particular. None could say it did not 
apply to him. It was addressed "To every man that is among you." But 
for this address how many might say f " This does not mean me, I do not think 
more highly of myself than I ought to think." The caution suits us. 

I. For let us glance at some of the high thoughts that even children some- 
times entertain. 

The Eomans were apt to be proud of their great nation, wealth, 
power, knowledge. Each one shared in the pride of the whole. 

1. Children share individually in the general pride of a household. 
Family pride. 

2. Children are often proud of good looks, dress, knowledge, acquaintance 

3. Children are apt to be proud of the^r supposed goodness. That they 
are not as others. Pharisees. 

II. Let us glance at some of the evils to which pride exposes its possessor. 

1 . Generally : a haughty spirit goeth before a fall. Proud eyes overlook 
small hindrances. 

2. Ignorance often effect of pride. Those who are proud of theii 
knowledge, care not to learn ; are apt to despise books and teachers \ 
grow conceited. 

, 3. Pride of goodness leads to unwatchfulness, and that to sin. And to 
despising others. 

4. Pride of appearance leads to vanity, the meanest form of pride. The 
gaudy bird of Paradise does not sing ; the plain nightingale the sweetest 
warbler of the woods. " Handsome is that handsome does." Could 
the looking-glass show the heart, what a revelation ! 

III. Let us glance at some of the correctives of high thoughts. 

1. Consider the fate of those who have indulged in them. Goliath, Ab- 
salom, Haman, &c. 

2. Consider the word of God concerning pride. 

3. Consider the character of Jesus. How many things he possessed, yet 
how meek and lowly of heart. 

4. Consider that all you have is given, and you are not your own. 

5. Consider how much happier the humble are, and how much better 
able to serve God, and do good. Great and good men have ever been 
humble men. 

6. Consider in how short a time changes may come, and sweep away the 
very things you are now proud of. 

Learn — 

1. To watch against the beginnings of pride. 

2. To pray continually for a lowly and contrite heart. 

3. Let this mind be in you which was also in Christ Jesus, who being in 
the form of God, thought it not robbery to be equal with God, yet 
made himself of no reputation. 



Desk. 14. DAVID AXD GOLIATH. 95 



1 Samuel xvii. 50. 



{Introduction.) Historical associations. Israel under Saul attacked by the 
Philistines. The encampment . the valley between. Goliath of Gath, and his 
daily challenge. David arrives in the camp with provisions for his brethren. 
Hears the defiance of the giant, and sees the terror of Israel. His offer. His 
brother's reply. Is sent for by Saul. The scene in the royal pavilion. 
David relates his history. Tells of the lion and the bear. Ascribes deliver- 
ance to God. Again offers to fight Goliath. Is permitted to do so. Consider: — 

I. The enemy he fought. 

1. Sis bodily attributes. 

(l.( strength, the weight of his armour 105 lbs., spear's head 19 lbs,, 

weaver's beam. 
(2.) height, about 9 ft. 6 in. 
(3.) voice loud and . terrible 

2. Sis moral qualities, 

(1.) He was proud, thought none could compete with him. 
(2.) Boastful, vaunted himself, said what he would do. 
(3.) Profane, defied the armies of God. 

II. The weapons he employed. 

1. How Saul would have equipped him. w I cannot go in these." 

2. He took the weapons he could best use. He chose the stones. Took 
several, lest some might fail. 

3. Relied chiefly on the Lord of Hosts. Prayer. 

III. The victory he won. 

1. The Meeting. The giant's contempt. David's pious reply. 

2. The Battle. The giant couched his lance, David hurled his stone. 

3. The Victory. The giant fell. David cut off Goliath's head with his 
own sword. 

4. The Rejoicing. What the people said. What David said. 

IV. The lessons he teaches. 

1. Not to be afraid of difficulties. We have giants to fight. Intellectual 
difficulties. Moral defects. Social hindrances. 

2. Not to be cast down by humble appliance. Even the stone, dexter- 
ously used, slew the grim giant. 

3. Not to be puffed up by successes. David gave God the praise (Ps, ix.). 

Acknowledged his bumble birth afterwards in the tent of Saul. 



96 old friends. Desk, 15. 

Proverbs xxvii. 10. 

(Introduction.) There is on an estate in the S. of England a circular temple 
containing in niches the statues of some of England's great men. Above these 
statues is this text of Scripture, slightly altered, thus: — " Thine own friend, 
thy father's friend, and thy country's friend forsake not." I will introduce 
you to a few still better friends, and when they have each told their tale, you 
will see a reason for not forsaking them. Think of the four S's, — the 
Sabbath, the Sanctuary, the Scriptures, the Saviour. 

I. The Sabbath. I am nearly 6000 years old. The oldest of 7 brothers. 
Was born in a quiet and happy time. When my eyes first opened I saw 
Eden in its primal beauty. There was no sin. God blessed me when I 
was very young. He has made me a great blessing. I bring peace, 
and rest, and holy counsels to sons of toil. 1 have been your family 
friend. Bringing those together whom the week sundered. Youi 
father's friend. Making him forget his cares, &c. 

II. The Sanctuary. I am nearly as old as the sabbath. At first I was 
only a bower in Eden. I afterwards floated with Noah in the ark, and 
travelled through the wilderness with Moses ; and at last took up a per- 
manent residence at Jerusalem. I have had many titles, Tabernacle, 
Temple, Synagogue. Cathedral, Church, Chapel. Of old the glory of 
the Lord dwelt with me. I have gathered households under my shadow, 
and have aided them in worship, and praise, and prayer. I have seen 
sinners changed into saints. I have made people familiar with each 
' other and good things. I am the House of God, and gate of heaven. 

III. The Scriptures. I too am very aged. First in my infancy I was only 
a simple promise. It is my work to teach men to be happy in this 
world, and to show them how to be fitted for the life to come. I have 
studied language in my time, and can now talk about heaven in many 
dialects. There is hardly any land into which I have not travelled. I 
have many times whispered a pleasant word to your parents in their 
sicknesses and sorrows ; and have cheered them through many a difliculty. 
I have pleasant, and all true, stories for youth. 

IV, The Saviour. I am the oldest of all the four. In the beginning I ^ as 
with God. During many ages I paid many visits, in various forms, to 
the children of men. At last I came and dwelt in the world for 33 years. 
I lived to teach and bless ; and died to save sinners. But I rose from 
the dead, and now am alive for evermore. Your father knows how good 
a friend I have been to him. And I love little children too. I am 
your best friend. It is I who make the Sabbath, the Sanctuary, and the 
Scriptures your friends. 

Learn — 

1 . To love these old friends, and show ourselves friendly toward them. 

2. Eehoboam lost nearly all his kingdom by forsaking the friends of 
Solomon who wrote the text ; but by heeding these friends we shalj 
gain a better kingdom. That Rehoboam lost. 



Desk, 16. "whose son aet thou? 9 7 



1 Samuel xvii. 58. 



(Introduction.) This question was put by a great king to a humble shep- 
herd. Put to one, who, as the deliverer of Israel, was to marry the king's 
daughter. Put to one who was flushed with success, and whom every one 
was praising, or enYying. Put in the presence of the great captains and 
nobles of the court. Answered in a straightforward, manly, honest way, 
without hesitation or prevarication. Away from home, David remembered 
home. Suppose the question put to us : — 

I. In an historical sense. You are sons of Old England ; and have reason 
to be proud of your native land : 

1. For its history. Story of struggles, conquests, great names. Small 
island, yet a great nation. 

2. For its constitution. The growth of ages. Built up by Alfred, 
Bacon, Cromwell, &c. 

3. For its freedom. The home of liberty. Emancipator of the slave. 

4. For its institutions. Educational. Philanthropic. Religious. (Re- 
sponsibility.) 

IT. In a social sense. In this sense it was put to David. Was he the son 
of a rich and powerful man ; or of a poor man only ? He was not 
ashamed to answer, nor should you be. 

1. The poor are amongst the world's greatest benefactors. What has 
work done ? 

2. From the poor have arisen some of the greatest men. (Ill, Jesus, a 
carpenter's son.) 



Pope, the poet, says : — 

"What can ennoble sots, or slaves, or cowards ? 
Alas ! not all the blood of all the Howards." 5 

III. In a moral sense. 

1. If the son of ungodly parents, think of what you may do for them 

2. If of godly parents. You are not therefore holy. Your respon- 
sibility the greater. 

IT. In a spiritual sense. 

1. Jesus spoke of some who were children of the devil (Jo. viii. 44) 

2. He also spoke of children of G-od (Lu. vi. 35). 

Leaex— 

It will soon concern us very little what land we were born in ; or whether 
our parents were rich or poor ; or whether they were pious or otherwise • 
when we stand before the great King we shall desire to be His children, that 
we may dwell in his palace as our home for ever. 



98 Less. 41. the tkansfiguration. {Notes.) 

Eead Matt. xvii. 1—13. (Mark ix. 2—13 ; Lu. ix. 28 — 36.) 

1 after six days, i.e. about 6 days after the previous conversation. Luke 
says (ix. 28), about 8 days after these sayings. Apparent, but not real 
discrepancy. Matt, means that 6 clear days had passed ; and Luke (ac- 
cording to the usual method of computing time) counted the day on which 
the sayings were uttered, and the day on which the transfiguration took 
place. To understand the purpose of the Trans, these sayings must be 
carefully studied. (See Matt. xvi. 21 — 28.) For 6 clear days Jesus let 
his disciples ponder what he had said about the death he should die. Now 
he proceeds to throw some light on the glory that should follow his suffer- 
ings and death. . . . Peter, James, John. The same were selected for other 
special occasions. . . . mountain, in the region of Cesarea Philippi in N. of 

2 Palestine. . . . transfigured, metamorphosed (Greek), his appearance was 
changed into one more glorious. . . .face . raiment (see Eev. i. 16). ... 

3 Moses . Elias: why these two ? (see anal., and Alford in loc.). . . . talking, 
in familiar converse and humble recognition of his nature, and character, 

4 and death (Lu. ix. 31). . . . answered Peter, with characteristic impulsive- 
ness (see Lu. ix. 33) ; he spoke vaguely, without due thought. . . . It is good, 

5 blessed and instructive. . . . tabernacles, tents, booths. Peter would fain 
remain here, and retain the heavenly visitors. . . . bright cloud, like the 
Shekinah. . . . overshadowed, enclosed them. . . . a voice, the voice of God 
who of old spake out of the Shekinah. . . . my Son. The Father's testi- 
mony to the Son (2 Pet. i. 17, 18), as before (see less. 5, and Isa. xlii. 1, 
21). . . . hear . him: they were before, as Jews, hearers of the prophets ; now 
Christ was to be their sole teacher (Deut. xviii. 15, 19 ; Acts iii. 22, 23; 

6 Heb. i. 1, 2 ; ii. 1 — 3.) . . . sore afraid, both the vision and the voice in- 

7 duced fear. . . . touched them (Dan. x. 10, 18; Eev. i. 17). Words and 

8 touch of Jesus sufficient to allay the greatest fear. . . . lifted up their eyes, 
re-assured by the words of Jesus. . . . no man . Jesus only. Moses and 
Elias, whom they would have retained, had disappeared. They came at 
the first to testify of Christ, they came now for the same purpose ; and re- 

9 tired to confirm that purpose. . . . came down, prepared by what they had 
seen for the events that would follow. . . . charged, commanded. . . . vision. 
A vision is a supernatural appearance. (Lu. — " the things which they had 
seen.") . . . until . risen, then they might relate it for the comfort and in- 
struction of believers and confounding of the world. Suppose they then 
related it, might it not tend to prevent the crucifixion of Jesus, and so 
thwart the purpose of his coming ? Or if, believing this, they were yet to put 

10 him to death, would not their sin be all the greater ? . . . Why ? if indeed 
thou art the Christ, why do not the scribes acknowledge thee, instead of 

11 saying that Elias, &c. ? (Mai. iv. 5, 6 ; Matt. xi. 14.) . . . Elias, he came 
in John Baptist, not personally indeed, but his spirit of prophecy. The 

12 Jews held that Elijah would personally reappear. . . . have done, him they 
beheaded. . . . Likewise . Son of man (Matt. xvi. 21). Here we are taken 

13 back to " these sayings" once more. . . . Then . understood, even they were 
dull of comprehension, yet they understood at last. 

Ellicott, Bui. Lee. 226. JEllicott and Lightfoot are both of opinion that the 
Mt. of T. was not Tabor, but " some lofty spur of snow-capped Hermon." 
Robinson, Researches, ii. 359. Hall's Contemplations, 179. Pp. Hind's 
Hist, of Christianity, 90. Pp. Prownrigg's Seven Sermons on Transfigure 
ation, "Works, ii. 41, seq. Giant Cities of Pashan, 103, 239. 



(Analysis.) the transfiguration. Less. 41. 99 

The vision — The purpose — The witnesses. 



_. The vision. (1.) Was in its nature wonderful. The human 
nature of Christ becomes resplendently glorified. (2.) It was in its 
time seasonable. The disciples were perplexed, especially Peter, by 
his disclosures concerning his death. They did not see how any 
glory could follow that. (3.) It was well attested : 2 witnesses from 
heaven, and the voice of a third and greater, besides 3 from earth. 
(4.) It was highly instructive, both to the apostles and to us. (5.) 
It was connected with prayer. How prayer, fellowship with God, 
transfigures the character ! (6.) It was select and secret. Only 3 
of his friends beheld it, and they were to be silent respecting it. 

H. The purpose. It was twofold. 1. To confirm and expound his 
previous sayings. They included, (1.) assertion of Divinity (Matt. 
xvi. 15 — 17); (2.) prediction of death (v. 21); (3.) intimation of 
resurrection (v. 21) ; (4.) imposition of his example (v. 24) ; (5.) 
promise of future glory (v. 25); (6.) foretelling of judgment (v. 27). 
2. Another purpose was to show that he was henceforth the world's 
true Teacher. The law and the prophets disappear, and there is 
no man save Jesus only. " Hear him." 

III. The witnesses. (1.) Moses (representing the law) and Elijah 
(the prophets) had been both removed from earth in a strange 
manner. Both had, like Christ, endured a great fast of 40 days. 
Both had been on mount of vision. They had both (as represent- 
ative men) pointed in different ways to Christ ; had testified before- 
hand the sufferings of Christ, and the glory that should follow. Now 
they came to converse with him about the subject of their types and 
predictions — his death and its consequences, and to resign into his 
hands their expiring power (Alford). Then followed the Divine 
voice, attesting what they said. (2.) The apostles; Peter, the bold, 
impulsive man, is taught the need of that death he wished to avert. 
James, the practical Christian, shall learn the divine utility of cross- 
bearing. John, the meditative, doctrinal apostle, shall have food 
for reflection, and a groundwork of doctrine. For other possible 
reasons these three were chosen. Amongst them, these may have 
determined the choice : — they were representative apostles and be- 
lievers — they could best retain the secret — they were thus to be fitted 
for special after-work, &c. It is to be noted that none of the 
others evinced any jealousy at this selection, nor at a secret being 
witnessed apart from them. A hint this for all of us. 

Learn — 

I. How prayer transforms the character. 
II. How wise and good are all the purposes of Jesus. 

III. How abundant is the evidence of our own future glory. 

IV. How certain that we who climb the mount of prayer shall also ascend 
the mount of glory. 



100 Less. 42. who IS the gkeatest ? {Notes.) 

Read Mark ix. 33—37. (Matt, xviii. 1—6 ; Lu. ix. 46—48 ; xxii. 24—30.) 

33 Capernaum (see lessons 13, 14, and 15). This place was the scene of some 
of Jesns' most remarkable utterances, as well as of many of his most 
significant miracles. . . . house : the house. It seems that there was one 
house where he most commonly dwelt. Most favoured dwelling, that where 
Jesus dwells. (1 Chron. xiii. 14, the ark a type of Christ.) . . . he asked, 
not that he did not know, for " he perceived the thought of their heart " 
(Lu. ix. 47). ... disputed = dialogued, conversed, argued (Acts ix. 29; 
xvii. 17) ; not necessarily quarrelled, though the debate may have been warm- 
ly conducted. . . . by the way : our Lord seems to have walked apart from 
the 12 ; He probably thinking of his servant-life and how to fulfil it ; they 

34 about personal pre-eminence. . . . held their peace : (1.) confounded that their 
thoughts had been read (Ps. cxxxix. 2) ; (2.) chiefly because conscience- 
stricken. They felt that their thoughts (and perhaps the warmth with 

35 which they were expressed) were vain (Ps. cxix. 113 ; Jer. iv. 14). ... sat 
down, assumed the teacher's posture, and indicated his set intention. . . . 
called . . twelve, his words were specially for them, and all their successors 
(i. e. all ministers of the gospel) to the end of time. . . . If any man desire 
(Matt. xx. 26, 27 ; Mar. x. 35 — 45). To desire pre-eminence natural, but 
not therefore right. Such desire often prompts one to unlawful means. . . 
to be first, i. e. as an apostle. . . . same shall be = let him be. ... last of 
all, i. e. let him be willing to take the lowest place. The path down in 
humility and service, is the true way up to greatness and honour. The 
most willing to serve on earth are the most sure to reign in heaven. . . . 

36 and he took. If Peter was the chief of the apostles, as It. Catholics assert, 
why did not Jesus on this and on similar occasions give a hint of it ? Do 
not his frequent rebukes of Peter imply quite the opposite, and seem 
designed to crush the latent ambition and check the forwardness of Peter ? 
Peter especially seems to have wished to be first, for to him, immediately 
after a similar discourse, those memorable words, Lu. xxii. 31, were 
addressed (read Lu. xxii. 24 — 31). . . . a child, not a man, even one poor 
and inquiring ; nor Peter, but a simple, helpless, ignorant child. What a 
thought is here suggested to servants and teachers of the little ones. . . . 
in the midst, that all might see. (Tradition says this child became the 

37 martyr Ignatius). ... in his arms : enforcing precept by example. . . . 
receive (see Matt.) : receive in double sense. (1.) To serve even a child, to 
aid his development, to fit him for heaven — a work so noble as to stamp the 
doer of it with greatness. (2.) To become as a child, to have a childlike 
nature — i. e. to be inquiring, and teachable, and trustful — is to possess in 
one's spirit the germs of greatness. The greater the tree, the lower th- 
depth it springs from. Greatness of character has its spring in lowliness Oi 
mind. . . . in my name, for my sake, as an act of faith and discipleship ; ai»u 
not mere duty or benevolence. . . . receiveth me (Lu. ix. 48 ; Matt. xxv« 
40). . . . not me, i. e. not me alone. . . . him that sent me, also. 

HaU f s Contemplations, 218. Ellicott, Bui. lee. 230, 231. On Matt, xviii. 1, 
Farindon's Sermons, iil 76 On Lu. xxii. 2« -30, Belfrage, Sac. Dis. 178 



(Analysis.) who IS £HE greatest ? Less. 42. 101 

The world's opinion — The disciples' wish — The Master's lesson. 

I. Tee world's opinion. Look at those whom the world calls great: 
Alexander the Great, &c. The world's great men are usually great 
conquerors, or great philosophers, poets, &c. Many of them small 
men viewed in their moral relations. Alexander wept for another 
world to conquer. " Greater is he that ruleth his spirit than he that 
taketh a city." See the world's great ones described Matt. xx. 25, 26. 
Haman was one such, yet a very little man. It is said there are 
three classes of great men. (1.) Those who are born great. (2.) 
Those who have greatness thrust upon them. (3.) Those who 
achieve greatness. The world sees no greatness in lowliness. Does 
not see that the Sunday-school teacher, who with a self-denying spirit 
strives to serve and save children, is a great man. "World's greatness 
often sinfully obtained (''millions died that Caesar might be great," 
Campbell), and often soon disappears ; thus of Charles the Great of 
Sweden, Dr Johnson wrote, 

' He left a name, at which the world grew pale — 
To point a moral, or adorn a tale." 

II. The disciples' wish. Even they wished to be great. Not indeed 
after the world's fashion. But each one wanted to be above the 
rest. Each one might think he deserved to be first ; or had qualities 
that fitted him for pre-eminence. James and John (Mark x. 37) 
wanted the chief posts in the kingdom of Jesus, The 10 were dis- 
pleased with them (v. 41), probably because each had the same 
wish. Even good men sometimes give place to foolish wishes. 
The disciples did not at this time perceive the true nature of the 
kingdom of Jesus, or they would have known who would be the 
greatest. Their general contention, and the desire of each, proves 
that none understood the pre-eminence of Peter. 

III. The Master's lessor. Note (I.) the kindness of his manner. " Spesik 
the truth in love." (2.) The simplicity and clearness of illus- 
tration. Might have argued, but took a little child in his arms. 
(3.) The nature of the lesson. Goodness is greatness. Lowliness is 
the true path to honour. " Climbing is performed in the same 
posture with creeping " (Swift). Tennyson says : — 

" Howe'er it be. it seems to me 
'Tis only noble to be good ; 
Kind hearts are more than coronets, 
And simple faith than Norman blood." 

Learn — 

I. Not to be deceived by the world's notions of greatness. 
II. Not to give place to ambitious desires. 
LLI. To aim after goodness, and let the greatness follow if it may. 



102 Less. 43. the feast of tabernacles. (JVotes.) 



Bead John vii. (See also Lu. ix. 51 — 56.) 



1 after . things. Chronology difficult (see Robinson' s Harmony, 92, Tract Soc. ; 
Smith's Bib. Diet. i. 1061. Ellicott, Hul. Lee. 237—245). . . . Jewry, old 
English = the Gk Judea. . . . kill him : he did not fear the Jews or death, 

2 but the time was not yet {v. 6). ... tabernacles, or tents; commemorative 

3 of the wilderness life (Lev. xxiii. 34). ... Sis brethren : v. 5 is the key to 
this conversation. . . . depart (Mar. iii. 21, friends = kinsmen). They 
feared they would be involved in the effects of his teachings, &e. All their 

10 advice was stamped by duplicity and carnality. . . . secret, without parade 

11,12 {Ebrard). . . . Jews sought : they expected him. ... much murmuring \ 

He already, as ever since, excited much conflict of opinion (Matt. xxi. 46 ; 

13 Lu. vii. 16). . . . no man, i. e. of those favourable to him (Jo. xii. 42). 

14 midst . feast, which lasted 8 days. This was probably on a sabbath 
15,16 {Alford). . . . taught : He had no need to learn. . . . marvelled, that he 
1 7 should thus teach, who had not been humanly taught. . . . he . know, some 

desire to understand first, and then obey. Such will never obey. Jesus 
reverses the order. True obedience springs from love, and love interprets 

19 the doctrine. . . . the law (Exod. xx. 13). ... kill me? and so break the 

20 law. . . . a devil : they knew that he knew them {v. 25). ... who ? Why, 
nearly the whole of them. But had he indicated those who had, he would 
have imperilled those who had not that wish. Instead of pointing to the 
persons, he named the pretext — sabbath -breaking (less. 21), and exposed 

26 the fallacy {vv. 21—24). . . . nothing to him. The people began to see 

27 the perplexity of the rulers (v. 32). ... know . man: again they ridicule 
his extraction. The Christ would be more mysterious. . . . {vv. 28, 29). 

30 Jesus charged home their hypocrisy. . . . no man (also v. 44), (Jo. x. 17, 

31,32 18). , . . and said: a common-sense question. . . . Fharisees. Now 

34 that they saw the people murmured, took active steps. . . . seek me, presently 

ye will seek the Messiah whom ye now despise. To this day the Jews 

have been seeking the Christ who by their fathers was crucified and slain. 

37 last day, the eighth, which is the first day of our week {Jacobus in loc), 

marked with special pomp. . . . stood . cried. He usually taught sitting ; 

now, as the feast, so his words and manner, reached this climax. . . . thirst 

(Isa. lv. 1 ; Jo. vi. 35 ; Rev. xxii. 17 ; less. 10). It does not matter who 

the man is, Jew or Gentile, for with him is no respect of persons, only he 

40 must thirst for salvation. . . . the prophet (Deut. xviii. 15 — 18). . . . 

41 the Christ = anointed one = Messiah. . . . out of Galilee : they forgot that 
Jesus first went out of another place, even the very Bethlehem where they 

45 said {v. 42) the Christ should be born. . . . the officers {v. 32). . . . they, 
the Pharisees, &c. Such enemies of Jesus have often been baffled since. 

46 Never man : no mere man : here is a testimony from the enemies of Jesus. 
It has been frequently repeated. Such loving, mighty, and weighty words 

47 were never heard before. . . . deceived, beguiled, led astray. To the preju- 
diced enemy of Jesus. All who do not join the opposition are deceived. 

48 Were not the Pharisees truly the deceived and deceivers ? . . . rulers ? 
Yes, but they were not known as believers (Jo. xii. 42 ; Acts vi. 7 ; 1 Cor. 
i. 20 — 26). Even one of them was a secret disciple — Mcodemus. . . . 

51 Doth our Law (Deut. i. 17 ; xvii. 8 ; xix. 15). This was a just man's 

52 defence of Jesus. . . . Art thou also : even a good word for Jesus was a sin 
in their eyes. They first charged him with complicity, and then with 
ignorance — search and look. 



(Analysis.) the feast of tabernacles. Less. 43. 103 

The sudden appearance — The wonderful discourse — The baffled officers. 

I. The sudden appearance* He calmly awaited his time. Would 
neither be hurried nor delayed (com. Lu. xiii. 31). Great self-posses- 
sion of Jesus. His brethren departed without him. Thinking pro- 
bably that he was a timid impostor (lEar. hi. 21.) Doubtless they 
spoke of him at the Feast ; where there were many who had heard 
of Jesus. " He that believeth shall not make haste." Jesus was 
not perturbed or anxious. When the time came he went quietly to 
the great city. Wandered through the crowds. It may be. heard 
some inquiring for the great teacher and prophet of Galilee. At 
length, in the midst of the F., he went up to the temple and taught. 
How astonished must those have been who thought Jesus afraid. 
Not only in Jerusalem, but in the temple, and teaching ! 

EL. The wonderful discourse. Compares gospel blessings stored in 
himself to water. See the beauty of the comparison: (1.) Like 
water, they are suitable, as water to the thirsty. (2.) Like the run- 
ning stream, they SiTefull. (3.) Like the overflowing fountain, they 
are free. (L) Like showers on the weary heritage, they are refresh- 
ing. (5.) Like dew-drops on the flowers, they are beautifying. (6.) 
Like the water in the pool, they are healing. (7.) Like water in the 
laver, they are cleansing. As in the prophet's vision (Ezek. xlvii.) 
the river widened and vitalized as it advanced ; so the blessings of 
the gospel roll through the world with irresistible power, and enliven 
the scene. 

III. The bafeled officers. After hearing this wonderful discourse 
they returned with empty hands and full hearts to their disappointed 
employers. They had not brought Him. But they brought the con- 
fession of their defeat, and the admission of Jesus' power. How 
many since have read the Bible, and visited the house of God. with 
feelings of animosity, and have been forced to say, " Xever man spake 
like this man.'' Who speaks so wisely to the ignorant, so mercifully 
to the guilty, so tenderly to his enemies, so authoritatively on great 
subjects, so clearly on mysteries, as Jesus ? 

Learx— 

I. To adrnire the calmness and boldness of Jesus. 
II. To study for our salvation the words which " this Man " spake. 
III. That we must thirst for mercy, if we would be saved. 



On v, 17, Robertsons Sermons, ii. 106; Archer Butler's Sermons, ii. 164-. 
O/i'v. 37, Belf rage's Sac.' Add, 219; v. -L6, ditto, 225. 



104 Less. 44. the man who was born blind. {Notes.) 



Bead John ix. 



1 passed by, out of the temple where they sought to stone him. In the 

2 midst of this personal peril he performed this act of mercy. . . . who . sin ? 
It was popularly believed that physical maladies were Divine judgments 

3 for sin (com. Lu. xiii. 1 — 5). . . . work . God. manifest : (1.) The blessings of 
sight apparent from effects of blindness. (2.) The blind man furnished 
the opportunity for this Divine work of imparting sight (vv. 4, 5, further 
explain this. Jesus light of world. To give light, a Divine work). . . . 

6 eyes . clay, more likely to increase the blindness than impart sight. Un- 

7 likely instruments employed by Providence, . . . Go . wash. The man 
must not be passive, but prove his faith. . . . Siloam {Land and Booh, 655), 
a stream supplying two pools, S.E. of Jerusalem. He had some distance 

9 to go. . . . Some . others. The change was so great that those who had 
1 1 known him best — neighbours — hardly knew him now. . . . answered : how 
13 simple and literal this reply. . . . to Pharisees, to see what they who hated 

16 Jesus would say. The man told them the same tale. . . . some . others. 

17 The enemies of the Lord were now at strife. . . . What . thou ? They 
would make this man responsible for the character of Jesus. . . . Prophet. 

18 Even he, like them, knew but little of Jesus. . . . not believe : to give sight 
to the blind was so incredible. . . . parents, as if the man himself and the 
neighbours were not enough. They resist evidence to the utmost. . . . 

20 answered, none better able to speak on this point. Yet how cautiously. 

22 they feared (Prov. xxix. 25 ; Jo. vii. 13 ; xii. 42). They must therefore 

23 have known the source of cure. . . . ask him, we would rather not say. 

24 What ingratitude to Jesus for the restoration of their son ! . . . Give God 
praise, a thing he would not be unwilling to do. . . . a sinner, because i\ 
was done on the sabbath. They confessed there was something to praise 

25 God for ; and that the work was Divine. . . . Whether, &c. He will not 
give any opinion of the moral or religious character of Jesus, he only 

27 knows one thing. . . . will . disciples. He shrewdly charges upon them, 

28 what they were desirous of charging on him. . . . we . Moses. Had Moses 
SO been living he would have been ashamed of them. . . . marvellous thing ! 

does not this work prove the origin, &c, of Jesus (com. Jo. iii. 2), and this 
man with great force of natural logic reasons the matter out, vv. 30—33. 

34 bom in sin, teach us t They cannot refute his arguments, but they can 

35 revile. . . . cast . out, i. e. of synagogue (v. 22), he was now excommuni- 
cated. . . . Jesus heard, and received whom the world abandoned. This 
he often has done since. He then proceeded to instruct the man and test 

37 his faith ; and (v. 37) honoured him, as he had not many, by declaring 

38 his Divinity. . . . worshipped him : which Jesus did not check ; but ap- 
$9 proved by tacitly accepting. . . . for judgment : the twofold operation of the 

truth here stated. Those who feel their spiritual blindness, seek and ob- 
tain sight ; those who proudly think they see, remain blind. Thus the truth 

40 separates between men. . . . Are we . also ? Did their consciences suggest 

41 this ? . . . blind, ignorant. . . . we see, we are enlightened men. . . . there- 
fore, because according to your view of yourselves you are enlightened, 
you ought to act differently. . . . sin remaineth, and has to be answered for. 

Ellicott, Hi<J.. Lee. 254, 255, Sail's Contemplations, 207. Trench, Miracles, 
288. 



(Analysis.) the man who was born blind. Less. 44. 105 
The great cure — The perplexed witnesses — The inconsistent enemies. 



I. The great cure. (1.) It was unsought. An act of unsolicited 
grace and mercy. (2.) It was performed at a time when Jesus had 
his own safety to provide for. He cared more for others than for 
himself. (3.) It was done for one who had no material return to 
make. The man w r as a poor beggar (v. 8). (4.) The method was 
instructive. It showed that virtue went out of Christ ; and that the 
subject must fulfil conditions as the test of faith. (5.) It was com- 
plete. The man >ve?it blind, with clay on his eyes, and came seeing. 
(6.) It was the cure not of temporary but chronic blindness. He 
was born blind. It was a natural and life-long defect. What 
blessedness followed ! The restored man lived as in a new world. 

II. The perplexed witnesses. (1.) The neighbours were perplexed. 
The change was so great that many failed to recognize him. Spiritual 
enlightenment also produces great changes in conduct and character. 
Compare the case of a morally blind man wandering in sin, and un- 
able to enjoy the beauty of moral truth ; and of those whom Jesus 
enlightens walking in the ways of God and the light of his counte- 
nance. (2.) The parents were perplexed ; not as to whether this was 
their son, but as to by whom, and by what means he had been restored. 
And they were perplexed by their fears of excommunication. 

III. The inconsistent enemies. (1.) They admit the cure and inquire 
the method and who did it (v. 15). (2.) Then they find fault with its 
being done on the sabbath. The doer was not of God (v. 16). (3.) 
Then they pretend to doubt he had been blind (v. 19). (4.) Again 
they acknowledge the cure, and now attribute it to God (v. 24), but 
with strange inconsistency (v. 24), (5,) Assert that he who did this 
Divine work was a sinner. (6.) They then avow themselves disciples 
of Moses, who was only a type, &c, of Christ (v. 28). (7.) They then 
charge the blind man with being born in sin — i. e. with being an 
ignorant sinner from his very birth. Such are examples of the shifts 
and evasions of those who reject the evidence of the Divinity of 
Christ. 

Learn — 

I. Tha^ if Jesus so willingly cured without being asked, much more shall 
they find who first seek. 

II. That the mercy of Christ works great changes in the heart and life. 

III. That the best way out of perplexity, and the best cure of inconsistency 
\b to confess Christ as the true Teacher and Divine Saviour. 



106 Less. 45. the good shepherd (Notes.) 

Read John x. 1—16, 26—29. 

Carefully read and compare the following Scriptures : — P3. xxiii. ; lxxx. 1 ; 
Isa. xl. 11; Jer. xxxi. 10; Ezek. xxxiv. ; Zech. xi. 15, 16; xiii. 7; 
Heb. xiii. 20; 1 Pet. ii. 25; v. 4. Also Ps. lxxviii. 52; xcv. 7; c. 3; 
cxix. 176; Isa. liii. 6; Matt. xxvi. 31; Lu. xv. 4—6*; Isa. xl. 6; Jo. 

1 xxi. 15. — Verily ; verily = most truly. . . . sheepfold, not an enclosure of 
1 wattles ' or ' hurdles,' as with us ; but of high stone walls, surmounted 
often by thorn-bushes, and haying one entrance {Land and Book, 201 — 205). 
The sheepfold is a type of a Christian Church. The door is Christ, " I am 
the way' 1 . . . thief, who dares not present himself at the door. Tries to 
avoid the shepherd and yet seize the sheep, by evading the porter. 

2 door . shepherd, to whom the fold belongs. Who has right of entrance. 

3 porter, under-shepherd. These are offices of Church, ministers, &c. ; 
whose business it is to keep out interlopers. . . . sheep, i. e. disciples, 
followers. . . . hear . voice. Eastern shepherds are much more closely 
connected with their flocks than is the case with us. Hence the beauty 
of this parable and the force of many of the above refs. . . . calleth . name. 
He knows them individually. They hear and obey. . . . leadeth : the 
Eastern shepherd goes before his flock as a guide {Land and Booh, 62. 
Ezek. xxxiv. 11 ; Eom. viii. 30; Isa. xl. 11), and leads them to pasture. 
A hint to teachers, who are under-shepherds ; and scholars, who are lambs 

5 of the fold ; of their reciprocal interest in each other. . . . stranger, who 

6 may personify the shepherd. . . .flee (2 Tit. iii. 5 ; Eev. ii. 2). ... know 
not voice : though it may pronounce the name, the tone is different. . . . 
Parable = Allegory in this place. P. proper, a favourite Eastern method 
of instruction. Much used by our Lord (Matt. xiii. 34). P. of Old Test., 
Judg. ix. 7—; 2 Sam. xii. 1—; 2 Ki. xiv. 9—, &c. (For def. of P., see 
Trench on P., 1 — 11. For classification of P., Angus's Sand Book, 279.) 
understood . things, did not see the allusion. They often requested an in- 
terpretation of the P. of our Lord (Mar. iv. 10—13 ; vii. 17 ; Lu. viii. 9). 

7,8 7. door (Eph. ii. 18, Heb. x. 20). . . . thieves (Jer. xxiii. 1 ; Ezek. xxxiv. 

9 2 — 4). . . . the sheep, true sheep. Only false sheep follow false shepherds 

(Matt. xv. 14). . . . by me : the only way of entering the Church, so as to 

be saved, is by Christ, i. e. by faith in him. . . . in and out, i. e. in for 

10 safety and rest, out for pasture ; always as the shepherd guides. . . . life, 
and means of spiritual life ; abundantly, no stint till life in glory finishes 
the life of faith. . . . giveth . life. Shepherds often had to defend the life 
of their flock at the risk of their own (1 Sam. xvii. 34 — 37). Jesus knew 

12 he would lose his to save his flock. . . . hireling, to whom the sheep does not 

14 belong ; difference between the owner and the paid overlooker. . . . know . 
am known (2 Tim. ii. 19 ; 1 Jo. v. 20). Intimate knowledge on both 
sides of each other. Christ knows the believer intimately, his need, 

15 sorrow, &c, and Christ is known in his fulness and power. . . , Father 
knoweth (Matt. xi. 27). ... life . sheep (Jo. xv. 13 ; Is. liii. 4, 5). ... other 
sheep (Isa. xlix. 6 ; lvi. 8). Even among Gentiles. . . . this fold, i. e. the 

16 Jews. . . . onefold, one universal Church (Ezek. xxxvii. 22). ... one shep- 

17 herd. Christ all in all. . . . Therefore. God loved the world (Jo. iii. 16), and 
his Son because he died to save it. 

28,29 Note hence the safety of the flock Kept by Jesus and his Father. By 
nower of God to salvation. 



{Analysis.) the good shepherd. Less. 45. 107 



The fold— The flock— The shepherd. 



I. The fold. (1.) Favourably situated. Not too far from pasturage. 
On hill slope. Beneath shadow of trees. Near to fountains and 
wells. (2.) Well fenced and guarded. Thick stone walls, that 
thieves may not break through. High, that the wolf may not leap 
over. (3.) Only one door, that the shepherd may see all who enter. 
and keep the better guard. (4.) Intended for rest and security. 
Sheep folded by night, when wild beasts are abroad; and when 
otherwise the flock might be scattered. (6.) Made, not by the 
sheep, but by their friend, the shepherd. Illustrate the Church of 
Christ from these points. 
II. The flock. (1.) Sheep emblem of believers. Timid. Useful. 
Preyed upon by the " roaring lion" Docile. Gregarious. (2.) 
Exposed to danger. Sheep in wilderness. Fallen into a pit. Liable 
to wander, to be torn by wolf, bear, lion. (3.) Attached to the 
shepherd. (4.) And to each other. (5.) Intelligent. They know 
the voice of shepherd, and dis. from voice of stranger. (6.) Show 
gratitude, &c, by following the shepherd. (7.) Lambs of fold. 
Children. 
III. The shepheed. (1.) Brave. David fought with lion and bear. 
Jesus worsted the great Lion. (2.) Vigilant. Jesus never slumbers. 
(3.) Kind. Jesus gently leads, and carries lambs in his bosom. 
(4.) Firm. Eod and staff. To guide. To catch the erring. To 
drive off enemies. Will let none enter, or watch, whom he does not 
appoint. (5.) Self -sacrificing * Jesus laid down his life for the 
sheep. (6.) Unwearying. Has many sheep whom he is constantly 
gathering. (7.) Sympathizing. Knows what the flock needs, and 
supplies their wants. '8.) Powerful. Safely keeps all who are 
committed to his care. "See Israel's gentle Shepherd stands," — 
" The Lord my pasture shall prepare," — " Shepherd Divine, our wants 
relieve." — " Chief Shepherd of thy chosen sheep." — "Shepherd oi 
tender youth," &c. Encourage children to learn hymns beginning 
with these words, and also Ps. xxiii. 

Lea en — 

I. To seek to belong to the flock of the good Shepherd. 
II. To be anxious to be in the fold of Christ, 
ILL To know and obey the voice of Jesus. 
IY. To seek to attract others into the fold. 

V. To manifest the temper and conduct of the sheep of the good Shep- 
herd. 
VI. To rejoice in the life which he has given to us by the sacrifice of 
his own life. 

Ellicott, Hul. Lee. 255, 259, 260. BushneWs New Life, 119. Robertson 1 $ 
Sermons, ii. 283. Children's Church at Home, i. 83. Belfrage, Sac. AM. 
233. Sunday Library, iii. 123; ditto, v. 233. Jamieson's Last. Jfofr., 
Neiv Test., 215, 435. Burder's Orien. Cus. (Longman), 261. 

H 



108 Less. 46. THE COTTAGERS OF BETHAXY. — NO. I. (Notes.) 

Read Luke x. 38—42. 

38 certain village = Bethany (Jo. xi. 1, see less. 49). Jesu? went much to 
villages where chiefly poor lived. Common people heard him gladly. To 
the poor the gospel is preached. The poor specially needed the comforts 
of religion. . . .Martha. The head of this little household (Jo. xi. 11 ; 
xii. 2, 3). Martha is a Chaldee or Syriac word = Lady or mistress 
{Personal Names of Bible, Wilkinson, 491). Some think that she was a 
widow. 

39 a sister. She had a brother also, Lazarus. . . . Mary, a popular name m 
New Test, times. Mary = Miriam of Old Testament, and sig. ' bitter- 
ness' (ill. waters of Marah). . . . who also. This may imply that Martha 
also was a learner of Jesus ; as she doubtless was. . . . sat at Jesus' feet. 
Phrase denoting discipleship. Humility. (Paul, feet of Gamaliel, Ac. xxii. 
3.) See also Deut. xxxiii. 3; Lu. viii. 35. (1.) Few disciples have so 
patient a teacher. (2.) Few teachers so attentive a pupil. (3.) Jesus 
always ready to do good, though only one listened to him (Jo. iii 1 — 3 ; 
iy. 9). 

40 But, in contrast to her sister at this time. . . . cumbered, encumbered, 
anxious about. She proved her kindness to Jesus, and her forgetfulness 
of self. If she had imitated Mary, Jesus would have had no refreshment; 
and no scholar, if Mary had imitated Martha. But Martha was too 
anxious. . . .dost . care. An improper reproof. Jesus did care about Martha, 
and wished her to be less careful. He cared about Mary too ; and 
wished to do good to her, more than to be waited upon by her sister. 
How unselfish was Jesus. Had he thought about his own wants, he 
would have urged Mary to aid her sister. . . . bid . therefore. Martha 
perhaps thought the command of Jesus would have more weight than 
her own request ; and that a word from Jesus would be a double re- 
proof. 

41 Martha, . many things. Too anxious. The best way to meet the 
difficulty was to induce Martha to do less. Then Mary might still listen, 
and even Martha also. Better for Martha to join Mary at the feet of 
Jesus than for Mary to share in her sister's over-anxiety. 

42 one thing needful. One for Martha, not those many things that absorbed 
her care. Eeligion. We may have many good things, but only this is 
really needful, and cannot be done withoutt Martha should rejoice in 
the one good thing that Mary had found. . . . good, from a good source, 
makes us good. It is good at all times. . . . not taken away. God will not. 
The world and Satan cannot (Jo. x. 28 ; Bom. viii. 38, 39 ; 2 Tim 
i. 12), 

EalVs Contemplations (1634), 202. Sibbes* Works, vii. 288. Giant Cities of 
Bashan ; by the Rev. J. JL. Porter, 164 ^Nelson). 



(Analysis.) the cottagers of BETHANY. — no. i. Less. 4*3. i0& 



The careful housewife — The attentive disciple — The faithful teacher. 

I. The careful housewife. Martha, who had probably received 
much from Jesus, now anxious to do something for him. Received 
him into her house. She could attend to his wants. Her anxiety 
proves how much she loved, and how little she understood Jesus 
(Matt. xx. i ; S). Love to Jesus thinks no serving too much; asks 
"how much can I do ? ; " not. " how little will suffice?' 5 Much 
occupied with cares of this world, people have little time to attend to 
wants of next. In doing good, not to overlook getting good. Time 
for all things. This was Martha's time for learning. Jesus not there 
every day. People much taken up with serving, cannot see the 
wisdom of those who act differently. Without attending to the soul 
themselves, they sometimes hinder those who do. 

II. The ATTENTIVE DISCIPLE. Mary improves the opportunity she has 
of hearing the Saviour. Without the personal visit of Jesus, we 
have his Word and Spirit to teach us. T\~e should hearken diligently 
(Isa. lv. 2). Without attention, what is heard is soon forgotten (Prov. 
viii. 32). If Martha had done less and Mary had helped her. both 
might have listened to Jesus. Humility sits at the feet of Jesus. 
Pride by his side. Humility receives, and is blessed : Pride criticizes, 
and is unsaved. 

III. The FAFTHFT7L teachee. Went about doing good. Did not forget 
his proper work in this social visit. Pattern for all teachers. Might 
have excused himself on the ground of weariness, and being always 
at work. Jesus weary in the work^ never of it. How gentle his re- 
proof of Martha : how kind his protection of Mary ! He puts the 
one thing needful above all Martha's service and his own wants. He 
would rather impart spiritual than receive bodily good. He under- 
: :1 the value of one soul. 

fjEAKN — 

I. That different persons may express differently the same feelings. 

II. That what we censure in another may deserve our praise, 

m. That we should try to do good to all and at all times. 

IT, That among many things prized, only one is needful. 

V. That we should lose no time in choosing the better part, which is th< 

only thing that shall not be taken away. 



110 Less. 47. the seventy. (N>tes.) 



Read Luke x. 1 — 20. 



1 after (Matt. x. 1 ; Mar, vi. 7), i. e. the Lord's third passover. . . . ap 
pointed. Openly, in presence of apostles and disciples. . . . other seventy 
also, i. e. in addition to the apostles, whose number, 12, was perhaps a 
reference to 12 patriarchs ; as the 70 may have been to the elders (Num. 
xi. 16, 25). . . . two . two, for companionship, help, &c. Each the com- 
plement of the other (Eccles. iv. 9 ; Amos iii. 3 ; Matt, xviii. 19). ... 
before . face : His eye would be on them, and he would follow them. . . . 

2 therefore said. The 12 and the 70 might wonder at this step. . . . harvest, 
i. e. the souls to be gathered. First-fruits of spiritual kingdom. . . . few, 
to gather such a harvest. . . . pray, for only God can send. He owns the 

3 harvest, and selects the labourer. . . . lambs, be gentle, united, harmless. 
wolves, the savage world that hates Jesus without a cause, and his disciples 

4 too. . . . neither purse : My Providence shall supply your need. Have 
faith in me. . . . scrip = wallet or pouch. Take nothing, receive nothing. 
shoes— sandals. Pieces of leather, &c, bound to soles of feet by thongs passing 
over them. . . . salute. No time for ceremonious greetings, visitings, or 

5 mere pleasure. . . . first say, Peace. Open your mission at once (Isa. Iii. 7). 

6 son . peace, one who shall welcome the news (Isa. ix. 6 ; 2 Th. iii. 16). 

7 remain, make it the centre of operations. . . . as . give, do not take or 
exact. Let the free will of the people support you. . . . worthy, do not 
therefore hesitate to take what is offered (1 Cor. ix. 4 — 14 ; 1 Ti. v. 18). 

9 heal . sick. What power accompanied them ! . . . and say : to preach the 

10 gospel is your great work (Matt. iii. 2). ... receive . not. Like the Mas- 

X\ ter, both the disciple and the message will be often rejected. . . . king* 

dom . nigh you. Leave not angrily ; but still with gospel on your lips. 

12 more tolerable, because of the gospel refused. . . . than Sodom, to whom it 

13 was not sent. . . . Chorazin = Ashan (Josh. xv. 42), city of Judah, 20 m 
S.W. of Jerusalem ; the Chorashan of 1 Sam. xxx. 30 (but see Land and B. 
359, and Robinson's Researches (1852), 359, who places it near Tiberias). 
Bethsaida (see less. 36, 37) : very sites now are doubtful. . . . Tyre . Sidon, 
(less. 40). . . . repented, as Nineveh, at Jonah's preaching (Jonah iii. 5 — 10 ; 

15 Matt. xii. 41). . . . Capernaum (less. 13, 14, 15). . . . heaven . hell, fig. 
expression. The greater the privilege despised the greater the condemn- 

16 ation. . . . you — me. Jesus often placed himself in position of disciple 

17 (Matt. xxv. 40 — 45). . . . returned, some time after. Probably not long. 
with joy, their success was so great. . . . devils, the Lord was better than 
his word. He said, heal the sick : they did more. . . . thy name, they 

18 honoured him, and he them (1 Sam. ii. 30). ... beheld, with an eye that 
sees the whole future. . . . from heaven, from the high places of his power 

19 (Eph. vi. 12; Col. ii. 15). . . . serpents, even the great serpent (Gen. 
iii. 1 ; Rev. xii. 9 ; xx. 2 ; Rom. xvi. 20 ; Mar. xvi. 18 ; Ac. xxviii. 5). 

20 hurt you (1 Pet. iii. 13; Rom. viii. 28). ... Notwithstanding, &c. ; per 
sonal power and pre-eminence less a subject for self- congratulation than 
personal salvation. This is the one thing needful. 

Adames' Works, ii. 109 (Nichol). Children's Church at Home, ii. 177. On 
salutations : Burdens Orien. Cus. 201 (Longman) ; Land and Book, 346 
Scrip : Land and B. 345. 



{Analysis.) the seventy. ke=s. 47. Ill 

Their equipment — Their mission — Their return. 



I. Their eqetfojext. "What they were not to take is probably that 
which thev. left to themselves, would have first selected. Yet they 
were armed for their work. (1.) The Master's eye was on them 
(•• Thou God seest me "'). (2.) The Master himself would follow them. 
to inspect, correct, confirm their work. (3.) The Master's command 
and promise went with them. (4.) The Master's Providence sur- 
rounded them. (5.) The Master's directions guided them. He 
told them what cities. (6.) The Masters sympathy provided friend- 
ship. i; Tko and tiro.'' 

II. Theik MISSION. Harvest-men. Great work to gather souls for the 
heavenly garner. Pioneers and heralds of Jesus. A picture of our 

work, and an example for all teachers. They were preachers (like 
the angels, see less. 1) of peace and glad tidings. Even when re- 
jected they were not to be angry, but leave the rejecter with the 
gospel news on their lips. By healing men's bodies they were to 
prefigure the coming and work of Christ to heal the soul. 

III. Their RETURN. Rejoicing. Perhaps they departed trembling 
(Ps. cxxvi. 6). Their success confounded their fears, and exceeded 
all expectations. The true ground of joy. Xames written in heaven. 
Why? (1.) It recognizes first law of nature. — self-preservation. 
(2.) Can only exist in connection with humility, which is the root 
of greatness of character. (3.) Can live only in the favour of God ; 
the other joy may subsist on favour of man. (i.) It is based on 
character and eternal relations, the other on circumstances and time. 
(5.) It is founded on everlasting exaltation, the other on temporal 
gain. Note : some rejoice in far less than gave the 70 satisfaction, 
as wealth, fame, knowledge. &c. 

Learn — 

I. To think more of the Master who sends, than the instrument we 

possess. 
II. To pray that God may send many, and if he please send us. 
III. To examine the object and the reason of our joy. 
[V. To seek, above all things, that our names mav be written in the book 
of life. ' 



112 Less. 43. THE GOOD SAMARITAN. {Notes.) 



Read Luke x. 25—37. 



25 Lawyer = a kind of scribe. The scribe proper was a writer or copier of 
the law. The lawyer was strictly a teacher of the law (Ln. v. 17, doctors 
of the law, see Tit. iii. 13, com. Mar. xii. 28). . . . tempted : put the know- 
ledge and doctrines of Jesus to the test. Assumed for himself the position 
of Judge in this matter. . . . Master = teacher (Jo. iii. 2). ... what . do. 
The lawyer, self-righteous, probably expected to have a hard task enjoined. 
Even penitents and anxious inquirers often talk of doing (Ac. xvi. 30, 31). 
inherit (Gal. iii. 18) eternal life : great inquiry. Lawyers held that sal- 

26 vation was of "works (Rom. iii.). . . . written . law ? Jesus refers him to the 
law of God, o which he was a professed teacher ; and in his turn becomes 

27 the examiner of this lawyer. . . . answer 'ed, surprised, doubtless, at his 

28 cross-questioning. But he answered rightly. ...do. live. But who could 

29 do this ? (Rom. iii. 20). . . . Justify : make himself appear just; vindicate 
himself (Job xxxii. 2; xvi. 5 ; Ro. iv. 2 ; Ga. iii. 11; Ja. ii. 24). . . . 
who . neighbour : But how about the first part — loving God ? did he think 

30 to evade that, in ignorance of whom his neighbour might be ? . . . answer- 
ing ; Jesus will show who a man's neighbour is. . . . a certain man : a 
Jew. A merchant, or wealthy traveller. . . . down : from a metropolis to 
any place is usually going down ; but Jerusalem stood on a hilly site 
(Alford). . . . Jericho, 18 m. E. of Jerusalem, five from Jordan, " City of 
palm-trees" (Deut. xxiv. 3). Beautiful and wealthy city (Num. xxii. 1 ; 
Josh. ii. 1 ; vi. 26 ; 1 Ki. xvi. 34 ; Jud. iii. 13 ; 2 Sa. x. 5 ; Land and B. 
612 — 617). This road was gloomy and dangerous. Jerome calls it the 
bloody way [Alford). . . . thieves : many there yet (Ps. x. 8 — 10) ; of the 
40,000 workmen on the temple dismissed by Herod, many, says Josephus, 

31 became highwaymen. . . . by chance = coincidence — it happened, or 
fell out. . . . priest. Jericho was one of the cities where the priests and 
Levites resided. Hence naturalness of this parable. . . . saw : road nar- 
row, could not help seeing him. Had therefore no excuse. . . . passed by, 

32 §c. : intentionally avoided this object of charity. . . . Levite : subordinate 
priests. It was their duty especially to attend to such cases. . . . came . 
looked : stood and gazed. No casual glance. Cruel mockery ; aping of 

33 sympathy. . . . Samaritan : who, had he been in this plight, would cer- 
tainly have been passed by (Jo. iv. 9). Here lies the point of the Saviour's 
lesson. The lawyer held that Samaritans and~ Gentiles were not neigh- 
bours. . . . compassion on this Jew ! the others had no real pity even for 

34 their own brother. . . , bound : practical kindness (Ps. cxlvii. 3 ; Isa. i. 6) • 
beast, and walked himself, True mercy is self-denying. . . . Inn . care : 

35 took him to his own lodging, and became his nurse. . . . departed, but 
left his love behind. . . . two pence. It may seem little to us. It was two 
days' wages (Matt. xx. 2), enough for several days' support. Nor was this 
all. . . . tvhatsoever : for the man might not be well very soon. . . . come 

36 again. He must have been well known at the inn. . . . three : priest, 
Levite, Samaritan. . . . He said : What else could he say ? . ... likewise ; 
Be a neighbour to the afflicted regardless of nationality. 

Sunday Library, v. 16 ; Trench, Parables, 304; Stanley, Sinai and Palestine, 
143, 145, 289, 295, 301 ; Ellicotfs Hulsean Lectures, 274, 282 n. 



{Analysis.) THE GOOD SAMARITAN. Less. 48. 113 

The enemies — The cm-lookers — and the true neighbour of man. 

I. The enemies. From the cradle to the grave, life a journey. Some 
parts very dangerous. Amongst other dangers : Enemies in ire 
path. Thieves who steal our property, not the worst. There is o^e 
who tries to steal the soul. Sins are great robbers ; steal peace of 
mind, and hope of heaven. Evil habits and temptations lurk by 
the way to seize upon us unawares, to take away character, and 
the respect of friends. These enemies very pitiless, not much en- 
riched by what they take away. Meet us with a smile, depart with 
a sneer. Are we armed to meet such ? 

II. The ox-lookers. Some will even look on while the attack is 
waging, without interposing to help the weak either by encouraging 
word or deed. Some indeed, who scarcely dare help his overthrow, are 
rather pleased that one more has become like themselves. Those 
who look on, before, during, or after the conflict, are often those who, 
of all others, should help. Jesus noted this by pointing at the priest 
and Lev it e who passed. Sometimes there is much pretended sympathy. 
Many words of pity, no real help. 

III. The 'true neighbour. Does not think of name, or nation, 01 
creed. Help simply because help is needed, and even though an 
enemy needs the help. Montgomery says, in answer to the question, 
"who is my neighbour ? " 

" It is he whom thou 

Hast power to aid and bless, 
"Whose aching heart and burning brow 

Thy soothing hand may press. 

Where'er thou meet'st a human form 

Less favour d than thine own, 
Remember 'tis thy neighbour,— worm ! 

Thy brother or thy son." 

Jesus is the world's good Samaritan. T\ nen we had destroyed our- 
selves, or others had helped to destroy us, our help was found in Him, 

Learx — 

I. To put on the whole armour of God. 
II. As much as possible to keep out of the way of robbers. 

III. To do good as we have opportunity to all men. 

IV. To love the Saviour, who ; while we were yet sinners, died for us. 



114 Less. 49. the cottagers of bethany. — so. n. (Mtes.) 
John xi. 1—46. (Jo. xii. 10, 11.) 

1 certain man, i. e. one well known. . . . Lazarus, Gk, sig. help of God = 
to Heb. Eleazar. How wonderfully did God help him ! . . . * Bethany = 
house of dates. Village on S.E. side of Mt Olives. 2 m. from Jerusalem. 
Now called Lazarie. Arab name is 'El Azariyeh,' from Arab form of 

2 Lazarus. Many events in life of Jesus occurred here (Matt. xxi. 17 ; 
xxvi. 6; Mar. xi. 11, 12; xiv. 3; Jo. xii. 1 — 3. Less. 49). [Land and 
Bk, 697.) . . . town of Mary : so called to dis. from B. beyond Jordan 
(called also Bethabara; com. Jo. i. 28; x. 40). The event referred to in 
v. 2 took place after, Jo. xii. 3 ; but mentioned here because of Mar. xiv. 

3 6 — 9. . . . sisters: they both believed in Jesus. . . . sent: it was a con- 
siderable distance. . . . is sick : they do not ask him to come, but simply 
send the news. That Jesus loved Lazarus they thought would be enough. 

4 said to the messengers . . . death, i. e. finally. . . . but glory, §c. (ch. 

5 ix. 3.; v. 40.) Jesus knew more about it than the sisters. . . . loved: 
happy the household so regarded ! What must have been their characters ! 

6,7 two days : knowing what would happen. Then he said : he had not for- 

8 gotten. There was wisdom and mercy in delay. . . . stone thee (Jo. x. 

31- — 39). How timid they were! (Acts xx. 24.) . . . in the day : my 

11 day of life will not be shortened. . . . our friend : then they ail knew him. 
sleepeth : he would not break the sad news suddenly. Death was only 

12 sleep to Jesus. . . . awake (Eph. v. 14) : how calmly he spoke of the won- 
der he was about to perform. . . . then said : he was so calm that they 

14,15 thought he meant sleep. . . . dead to them, asleep to him. . . . glad . 

16 sokes : therefore it was that he stayed where he was. . . . Thomas, Heb. 
word = to Didymus, a Greek or Aramaic word = twin. . . . die with him, 
i. e. with Jesus, whom he thought would surely be killed if he ventured 

17 near to Jerusalem. . . 4 days : he must have died the day the messengers 
departed, and been buried at once. (Ac. v. 6—10.) Jesus was a day's 
journey off. 1 day for the messenger. 2 days still in same place. 1 day 

19 to return. . . . to comfort (1 Ch. vii. 22; Job ii. 11; Bo. xii. 15). 

20 Martha went : characteristic of her (Lu. x. 40). . . . Mary . still (Lu. x. 

21 39) : two methods of expressing same feelings of grief and faith. . . . not 
25 died . . even now : wonderful faith ! . . . (25) resurrection . life, i. e. I am 
28,9 the source of both. . . . secretly : alone. . . . calleth . thee : Jesus would 

have many present. . . . quickly : prompt obedience honours Christ. 
31,2 goeth . grave . weep : they knew her deep love for Lazarus. . . . not 
35 died: equals Martha in faith. . . . Jesus wept (Isa. lxiii. 9 ; Lu. xix. 41 ; 

Heb. ii. 16, 17) : shortest verse in Bible, but how expressive and sweet. 

37 not have died: they did not know that he could raise the dead. 

38 cave : natural hollow in ground. The grave of Lazarus is still shown, 

39 but in instead of outside B. ! ! ... Martha. Impulsive and doubting. Our 
41 unbelief often sees difficulties where Jesus sees none. . . . Father : one of 

the few recorded prayers of Jesus (for the others see Matt. xi. 25, 26 ; Jo. 
xi. 41, 42; xii. 27, 28; xvii.; Matt. xxvi. 39 ; xxvii. 46 ; Lu. xxiii. 34, 42, 

43 46). ... come forth : wept like a man ; spoke like a God ! as if waking 

44 a sleeper. . . . came forth : no hesitation. Only the living refuse to obey 

45 Christ (Jo. v. 25). . . . believed : could not help doing so. The miracle 
ended controversy. But see what hatred and prejudice will do, i. e. destroy 
the evidence if the argument cannot be answered (Jo. xii 10, U). 



{Analysis.) the cottagees of Bethany. — no. n. Less. 49. 115 



The bereaved sisters — The dead brother — The mighty Redeemer. 

I. The bebeaved sistees. Greatness of their bereavement to be 
judged of by various circumstances, as (1.) The steps taken to pre- 
vent it. They saw the great trouble coming. Sent to Jesus, not 
for him. Sufficient for him to know the sorrow of his friends. He 
did know before. Well to think of him in sorrow, and always, 
\vhc never forgets us. (2.) The sudden character of it. Lazarus 
Dot long sick, probably. Died soon after Jesus was sent to. Sooner 
therefore than was expected. (3.) The sad nature of it. Loss of an 
only brother, whom they both loved, and who loved them. If Jesus 
loved them all, they must have loved each other. TLese three were 
all the world to each other. How much of their prosperity depended 
on that brother! (4.) The intense grief that followed. Each 
showed her sorrow in her own way. Martha restless, Mary pros- 
trated. (Still waters run deep.) With what agony they fell at 
the feet of Jesus. How they wept at the grave. " She is gone to 
the grave to weep there." 
II. The deAd beothee. (1.) That which had happened to Lazarus 
may, sooner than we think, be the lot of our friends. Let us be kind 
while they live, or we may have much to regret. (2.) His death 
seems to have occurred in his early manhood. Strength and health 
cannot keep death away. (3.) While there was life there was 
hope. Even in the eleventh hour Jesus should be informed. Now 
what hope was there? " 1 shall go to him,, but he" $e. (4.) None 
doubted of his death. He was buried. Even the enemies of Jesus 
believed Lazarus to have been dead. The neighbours all knew this. 
Ifl. The mighty eedeemee. (1.) The messenger told him, not the dis- 
ciples, first, and he told the disciples. How tenderly he broke the 
news. (2.) He was told that Lazarus was sick, and two days after 
Jesus told his disciples that L. was dead. Who told Jesus that ? 
(3.) He knew what he would do. He could afford to wait. (4.) At 
the risk of his life he went into Judea : as he passed through the 
tempest to the storm-tossed ship. (5.) His wo uderful conversation 
with Martha, and tender remembrance of Mary, (6.) Lazarus, 
come forth ! How simple the words, how mighty the power, how 
grand the result. (7.) Imagine the joy, and love, and gratitude of 
the sisters. The wonder and fear of all beside. " I was a wonder 
unto many," L. might henceforth say. 

Leabn — 

I. That in our sorrows we may confidently send to Jesus. 
IL That Jesus knows how and when to help. 

III. That Jesus is the Lord of life and conqueror of death. 

IV. That Jesus can awake men from spiritual death (Eph. ii. 1). 

V. That those who know this first resurrection will meet him with joj 
at the second. 



110 Less. 50. THE LORD'S PRAYEK. {Notes.) 

Bead Matt. vi. 5—13. (Luke xi. 1—4.) 



Jesus here assumes that his disciples pray. Even heathens do. 
Should not this assumption be of even greater force than a command ? (Ps. 
lv. 17.) ... hypocrites (the Greek word sig. stage -players ; who wore 
masks and feigned themselves what they were not) : pretenders. . . . love . 
pray . standing . corners : the act and attitude — right. Standing the usual 
posture (1 Ki. viii. 14). Place, and especially motive, wrong. . . . their 
reward: human applause. A player's reward (Prov. xvi. 5; Jas. iv. 6). 

6 closet : oratory, secret place for prayer. The heart, too, is a closet (Ps. 

7 xxxiv. 15 ; Isa. lxv. 24). . . . vain repetitions : the old transl. was " babble 
not too much." Vain, incoherent, unseasonable talk (Eccles. v. 2). 
as the heathen do (1 Ki. xviii. 26) : as if to inform ignorant deities ; much 

8 speaking may be little praying. . . . knoweth, hence needs not his inform- 
ation, but our homage. This prayer includes many things in few words. 

9 . . . this manner. Thus, in this style. Christ teaches how, not what to 
pray. Pray to this effect. . . . Our, not my. Selfishness excluded. 
Brotherly kindness implied. ... Father. Be confident, — he is your F. 
Be simple, — you are his children (Ps. ciii. 13 ; Matt. vii. 11). ... heaven, 
place of holiness and glory ; hence let reverence mingle wi^h confidence. 
Holy boldness (Bom. viii. 15). ... hallowed— regarded as holy. . . . name. 
A name == that by which one is known. God's name = his nature, titles, 

10 &c. (Ps. cxi. 9; cxxxix. 20). . . . kingdom = rule, government, juris- 
diction. . . . come, into the world, and our hearts (Matt. xvi. 28 ; Bev. 
xi. 15). ... will . done, in us, to make and keep us holy; by us, that 

t we may be zealous and useful. . . . in earth : in all the world, by all men. 
in heaven : by glorified saints and unfallen angels. Perfectly, cheerfully, 

11 constantly. . . . this day : no day without need and prayer (Jas. ii. 15; 
Prov. xxx. 8). ... daily, what the day needs, not more, nor less. Thus 

*2 the manna was given. . . .bread, for body and soul (Jo. vi. 48). ... for- 
give, not even so short a prayer without this request. How important 
then is pardon. . . . us : we pray for each other. We have all sinned. 
. . . debts = sins (Lu. xi. 4). ... as, in like manner. Hence we should 
forgive promptly, fully, freely. . . . we, §c. : no man can offend us, as we 

13 have offended God. . . . lead us not: let us not be vanquished (Matt, 
xxvi. 41 ; 1 Cor. x. 13). ... deliver , evil (Jo. xvii. 15), that is, in our 
hearts, and in the world. . . . thine . kingdom, which ought to come, and 
will come. . . . power, by which alone it will come. . . . glory, for which 
end alone let it come. . . . for ever : all else is passing. Thou art all in 
all. . . . Amen : Truly this is our sincere prayer, as it is also thy will. 
Therefore, as we pray so let it be. 

Lectures on Lord's Prayer, by W. R. Williams, D.D. ; Baker, on Lord's 
Prayer; Sir Matt. Hales' Contemplations, vol. ii.; Perkins' Works, 1608, 
fol. i. 331; Stier's Words of Jesus, i. 212; Farindon's Sermons, (fol.) ill 
327, et seq. 



{Analysis') 



THE LOED S PKAYER. 



Less. 50. 117 



Paraphrase by Bernard, Abbot of Clair vaux in 1120. 



" Our Father;' 

By right of creation, 

By merit of mercy. 

By bountiful Providence. 

" Which art in heaven: " 

The seat of thy majesty. 
The home of thy children, 
The kingdom of bliss. 

" Hallowed' be thy nauif : " 

By the thoughts of our hearts, 
By the words of our mouths, 
By the works of our hands. 

" Tliy kingdom come : " 

Of grace to inspire us, 
Of power to defend us, 
Of glory to crown us. 

" Thy Kill be done:" 

In weal, and in woe, 
In fulness, and want, 
In life, and in death. 

"In earth as in heaven : " 

In us as in angels, 
Willingly, readily, faithfully, 
Without murmur, let, deceit. 

: Give us this day our daily bread:'' 

For the nourishing of our bodies. 
For the feeding of our souls, 
For the relief of our necessities. 



" And forgive us our debts : " 

Whereby thou art dishonoured, 
Our neighbours wronged, 
Ourselves endangered. 

" As we forgive our debtors : " 

Who have hurt us in our bodies, 
Hindered us in our goods. 
Wronged us in our good name. 

" Lead us not into temptation r " 

Of the wicked world, 
Of the enticing flesh, 
Of the envious devil. 

(i But deliver iisfrom evil : u 

Forgive that is past, 
Reprove that is present, 
Prevent what is to come. 

"For thine is the kingdom . " 

To rule and to govern all, 
To command to do all, 
In all, by all, all in all. 

" J\o?v and for ever : " 

At this present, 

In this world, 

In the world to come. 

"Amen:" 

As thou say est, so is it. 

As thou promisest, it shall be. 

As we pray, so be it, Lord. 



j 18 THE HOLY BIBLE. Desk, 17. 

The title of the Sacred Scriptures. 

{Introduction?) A strange text, not a verse inside, but the title outside. 
The appearance and title of a book sometimes induce us to look within. 
Titles and contents of books do not always correspond. The word Bible is 
derived from Gk biblos, a book ; the word book from the name of inner bark 
of the beech tree on which our ancestors wrote, and which was called boh. 
There are many books in the world, but only one that has, and deserves, this 
title : — The Holy Bible, or book. God wrote the Bible ; men, the instruments, 
put down what, by his Spirit, He taught them to say (2 Pet. i. 21). It 
was written for all people, and therefore the Holy Bible is : — 

I. Interesting to charm all. 

It is a brave book. Has fought many battles and always conquered. 
It is an honest book. Has the same voice for princes and peasants. It 
is full of sympathy. Has a kind heart. It is a very ancient book. 
The newest part was written when the history of England began. 

II. Solid to instruct all. 

Not a toy, but a companion. Not fiction, but fact. Not opinions of 
men, but precious thoughts of God. Here infinite wisdom speaks. 
The oracles of God. The wisest must and the illiterate can learn here. 

III. Universal to suit all. 

Hence translated into many languages (about 150). Read with equal 
, relish by many people in all lands, all classes, all ages. Sweet stories 
for childhood, doctrines for manhood, promises for hoary age. 

IV. Important to concern all. 

It speaks of sin, death, and hell. Of holiness, life, salvation, and 
heaven. Of temptation, and redemption. Of Jesus Christ. 

V. Lasting to wait for all. 

It always leads the world's march in knowledge, liberty, goodness. 
Men have never outstripped it, and shown it to be old-fashioned or out 
of date. It waits in the world to tell unborn generations what they 
must do to be saved. When we are gone, other children wLi find it 
waiting to teach them. 

Learn — 

1. To prize the Bible. 

2. To pray that the Author may teach us to understand *t 

3. To search it daily. 

4. To walk by its teachings 



Desk, 18. A CHILD BETTER THAN A KING. 119 



Eccles. iv. 13, 14. 



{Introduction.) We must know the speaker before we trust the saying. 
Solomon was a king ; an aged king ; intimate with kings. An observer of 
children; did not forget his own childhood; had children of his own. This 
saying contains : (1.) An opinion, v. 13. The child when better, &c, must be 
wise; the king must be old and foolish. (2.) A reason, i. 14. The child 
may come out of prison of youth and ignorance to rule. The king, &c. Better 
is a poor and wise child than, &c. 

I. He is better in relation to himself. 

1. The child. Hopeful, contented, cheerful, diligent. 

2. The king. Conscience and memory against him. Nothing to hope 
for in this world or the next. Infirm, peevish. What is a crown to 
such ? 

II. He is better in relation to others. 

1. The child. Wise son maketh glad father. All take delight in him. 
Jesus poor, but wise ; grew in grace and favour. 

2. The king. Makes a whole nation miserable, corrupts the people. A 
terror, perhaps, like Herod the Great. 

III. He is better in relation to this life. 

1. The child. Life before him may be improved, enjoyed. "What may 
not he, continuing wise, become in it ? 

2. The king. Life exhausted, the past a dreary region. He is now 
weary of life ; men weary of him. 

V. He is better in relation to the life to come. 

1. The child. Because wise has begun to lay up treasure in heaven ; (A 
such is the kingdom of heaven. He is a lamb of the heavenly fold. 

2. The king. He has had his good things ; soon it will be said, " Remove 
the diadem," &c. He will exchange the palace for a prison. 

Lea ex — 

1. Do not envy kings. 

2. Poverty may not hinder wisdom. 

3. Highest wisdom within reach of all. 

4r. He who has it, however poor, better than a king 



120 HOW A CHILD MAY BE KNOWN, Desk, 19. 



Proverbs xx. 11. 



{Introduction.) To know is to understand thoroughly ; — not to be partially 
acquainted with. Many ways of knowing people. We know some by sight ; 
some by report ; some by careful observation. Let us consider : — 

I. The s abject of study. 

Even a child. Some would say only a child. Children important. 
The greater part of the world, children The child, father of the man 
What the world will be, depends on what children now are. Much of 
the Bible written about, or addressed to children. Jesus thought much 
of them. Home comfort greatly depends on the character of children. 

II. The method of study. 

Observation and thought are implied. Notice tempers, words, deeds. 
Notice them when they think themselves unnoticed. Notice them in 
their sports, and in their duties. In their bearing towards each other ; 
and towards teachers and parents. Consider to what result, their present 
habits and character tend. Deduce their present state and special 
need. 

III. The pursuers of this study 

1 The child should pursue it. Its consequence to him. He may discover 
evils to be corrected. Tastes to be checked or unfolded. The need of 
a Saviour. 

2. Parents and teachers should patiently pursue it. They may be excited 
to hope, diligence, anxiety. May take timely measures to ward off evil. 
May be incited to prayer, and reproof; or encouragement of the timid. 

3. God is always pursuing it. His eye constantly on every child. As we 
know a tree by its fruit, so God knows a child by his doings. He 
knows the heart from whence the doings flow. 

IV. The results of this study. 

Beneficial to the child's after life, to the world, &c. To the teacher; 
he may be aided in his work. Learn the need of special methods. May 
result in the child's salvation. 

Learn — 

1 . That children should examine themselves. Note their first thoughts 
their habitual conduct and temper. 

2. That they should aim at becoming what they would have God know 
them to be. 



Desk, 20. david axd his harp. 221 



1 Sam. xvi. 18. 



(Introduction.) One of the most interesting- 'passages in that history which 
every English boy should read, is the story of K. Alfred and his harp. (Briefly 
sketch it.) We have before us another royal harper. David's harp may 
teach us better things than Alfred's. It reminds us : — 

I. Of knowledge pursued under difficulties. The Harp. The first Harper. 
Jubal (Gen. iv. 21). 

1. David had, very likely, to make his own Harp. Materials and form, 
see Kitto's Bib. Cy. 

2. He had probably to teach himself. No notation, or writing materials. 

3. He had also to mind his sheep. Xot neglect proper work. 

4. He did not become effeminate (Lion and Bear) ; nor limit himself to 
one study (prudent, &c). 

5. He consecrated his knowledge to God. 

II. Of knowledge loved for its own sake. 

1. Few appreciated him. Was not called to the sacrifice (1 Sam. xvi. 11). 

2. Many might blame him for spending his time thus. 

3. Knowledge chiefly valuable for personal results. Not the school prize, 
but the work that won it, makes a scholar. 

III. Of knowledge as a foundation of fame. 

1. Made an impression. People heard of and talked about him. 

2. Who but he shall be named to Saul ? Harpers were few, or David 
very proficient. 

3. Was overruled by Providence, because dedicated to God (God was 

with him). 

IV. Of knowledge becoming unexpectedly of practical use. 

1. This has often been so. (Quote instances.) 

2. In David's case, helped a shepherd to aid a king. The tent scene 
O. 23). 

3. The Harp and the Psalms. David of use even to us. "David's lyre 
grew mightier than his throne." 

Learn— 

1. Every one has some gift. One talent. Cultivate self, not envy others. 
Each talent a trust. 

2. Be not cast down by difficulties. They consolidate knowledge. One 
knows most thoroughly what he studied'under the pressure of difficulty. 

3. God has a place for every one in this world, and also for every attain- 
ment. Even a strange gift, or acquisition, may be useful some day 
or other. 

4. As you have time study something outside your calling. It will 
relieve care, and widen your view an.l esp^m 1 . yom hsart. 

5. With all your gettings, get understanding ; and whatever you do, do 
all to *he glory of God. 



122 Less. 51. the barren fig-tree. (Notes.) 



Read Luke xiii. 1 — 9. 



1 present, came with the news {Alfd.). . . . season, at that time. " Oppor- 
tunely." (Grit, Bng. Test.) . . . Galileans: not necessarily natives of Gali- 
lee, but members of a political faction. {Intro. Bagster's Comp. Bible, 85.) 
Followers of Judas, a Gaulanite, or Galilean. Opposed to Roman taxation 
(Ac. v. 37). May also have been subjects of Herod, whom Pilate hated 
(Lu. xxiii. 12). . . . mingled : they were thought the more wicked by the 
narrators, in that they were slain while offering sacrifice. The altar was 

2 a refuge even for the most vile. . . . answering : their insinuation rather 
than their assertion. . . . Suppose ye : he knew their thoughts. Many Gali- 
leans living as bad as those slain. . . . because . suffered : suffering no cri- 

3 terion of guilt; nor exemption therefrom of innocence (Ps. lxxiii.). . . . ye 
repent : you are not guiltless ; although spared such judgments. . . . perish : 
at the last day, even though not Galileans, but inhabitants of Jerusalem. . 

4 eighteen: no other record of this event. ... Siloam : a village between 
Olivet and Jerusalem; where the pool was (Jo. ix. 7). ... fell, hence 
more apparently from the hand of God than the other case of which they 
spoke. . . . think ye : they doubtless did think so. It was, and with many 
yet is, a common notion that accidents, diseases, &c, were special judg- 

6 ments marking special sin (Jo. x. 2). . . .parable {Trench, Bar., 342): 
ordinary explanation as follows : — Owner = the Eternal Father. Dresser= 
Jesus. Fig-tree = Jewish people. Vineyard = the world. 3 years = the 
time the Dresser had then laboured, &c. (This view adopted by Trench, 
Jacobus, JDr Brown in Bort. Com., and in Grit. Bng. Test.) But see 
Alfd. ; and since this view may somewhat weaken a personal appeal, which 
evidently our Lord intended, it will be better for the teacher to apply it 
thus: — . . . fig-tree, i. e. a tree whose nature it is to bear fruit = man, 
whose chief end is to glorify God. . . . planted : here by design, not ac- 
cident. . . . vineyard : a specially enclosed plot, as a Christian land, or a 
Christian congregation, where there are good influences, soil, cultivation, 
&c. ; we are in such a v. . . . he : the owner = God. . . . came : is always 
here, but has special times and modes of coming. . . . sought : great 
advantages excite great expectations. . . .fruit : not leaves (Col. i. 6 — 10 ; 
Phil. i. 11 ; Matt. iii. 10, vii. 17—19; Gal. v. 22; Rom. vi. 22). . . . 

7 none : notwithstanding all this care. . . . three years. Even such a time 
should bring forth fruit ; some of us have been much longer in the 
v. . . . cut . down. Why spare it ? ... cumbereth. It absorbs time and 
attention to no purpose. It draws nourishment away from other trees. 

8 he, i. e. the dresser = Jesus. . . . let it alone. Intercession of Christ. We 
are indebted to it for our preservation, and the continuance to us of privi- 
lege. . . . this year. There is a limit even to the mercy of Jesus. . . . dig 
§c. I will try other means. I will let the air, light, dew in on the root 

9 all, conscience, affections, &c. . . . if . bear : it is yet possible. . . . well . 
well for the tree, and for the praise of God's glory, and the dresser's skill 
(Eph. i. 6, ii. 7). ... if not, for still it may not. ... cut . down. It shall 
be justly destroyed. I will ask no more Let us take heed, for perhaps 
we are now the subjects of this final process, aivl the sentence may be 
soon passed. 

Boston's Works, folio, 604. Adams, ii. 166. Sunday Library, iv. 91. Jamieson's 
Eastern Manners, New Test. 200. Land and Bible, 349, 3^0. Stanley' % 
Sinai, $c, 413 Trench, Barables, 342. 



(Analysis,) the barren fig-tree. Less. 61. 123 

Nature — Situation — Inspection — Condemnation — Intercession. 

I. Nature. A fruit tree, Sweet fruit (Judg. ix. 21.); not found in 
deserts (Num. xx. 5). Abounded in Holy Land (Num. xiii. 23; Deut. 
viii. 8). Leaves sign of summer (Matt. xxiv. 32) ; led to expectation of 
fruit (Mar. xi. 13). First ripe fruit prized (Jer. xxiv. 2 ; Hos. ix. 
10). One kind produced worthless fruit (Jer. xxix. 17). Failure 
of, great calamity (Hab. iii. 17). Barren f., ill. of mere profession 
(Matt. xxi. 19). Fruit, ill. of good works (Matt. vii. 16). 

II. Situation. In a vine-yard. Enclosed (Num. xxii. 24 ; Pro. xxiv. 
31 ; Isa. v. 2 — 5). Design of planting (Ps. cvii. 37; 1 Cor. ix. 7). 
Illustrative of Jewish nation. Of a Christian people, or congregation. 
A tree so placed might be expected to yield fruit. Some men (and 
children in Sunday schools, for example) have superior advantages. 
Great advantages excite expectation. Hence the Saviour's judgment 
upon Chorazin and Bethsaida (Matt. xi. 20, 21). 

III. Inspection. A constant process. But there are also special times ; 
as seasons of trial ; affliction ; gospel ministration. Leaves of pro- 
fession invite, and challenge inspection. Fruit, not leaves only, are 
wanted ; not only leaves of external morality, but fruit of repentance 
and faith. Good tempers ; charity ; love to God. Fruits of right- 
eousness. He who makes the inspection cannot be imposed upon. 
Inspection often renewed. 

IV. Condemnation. The nature, situation, and leaves of the tree ; in- 
creased rather than moderated the condemnation. It not only 
yielded no fruit, but did positive harm: cumbered the ground. 
Its room might be better filled. It hindered the growth of other 
trees. Intercepted light and weakened the soil. Cut it down. (Ap- 
ply these points.) 

V. Intercession. The dresser asks for a reprieve ; regard for the tree, 
for the owner, and for his own skill. Does not ask for indefinite 
postponement of sentence. Fixes a time. This year. Several years 
of trial, now one year more. Mercy will not exceed the limits of jus- 
tice and propriety. The riches of his grace must not be despised. 

Learn-— 

I. Children in Christian Sunday schools should yield fruit. 
II. Their circumstances and surroundings warrant expectation. 

III. The inspection is constantly being made. 

IV. Condemnation already passed on the fruitless (Jo. iii. 18), 

V. Our present reprieve the result of intercession. 

VI. Take }\eed lest the time expire without production of fruit. 

I 



124 Less. 52. the Womak With A spieit of infirmity. (Mtes.) 
Bead Luke xiii, 10 — 17. 

10 teaching, as his custom was (Lu. iv. 16 ; Jo. xviii. 20). . . . one . syna- 
gogues. Many s., but only one temple. . . . sabbath. The Lord, even, 
of the s., did not violate the day. Visiting the place for the best purpose. 
He went to teach, we go to learn. 

1 1 behold. It may be matter ctf wonder that this woman did not find in 
her infirmity an excuse for absence. Many do who are less afflicted. , . . 
spirit. This a case of mitigated demoniacal possession. Some think 
otherwise, (1.) Because she is called daugh. of Abraham. (2.) % Because 
she was healed by a touch, which was not usual in such cases, but only 
in cure of diseases. But the words {v. 16), "whom Satan &c," ought 
to decide the point. (The Grit. Eng. Test, ignores this question, and 
even apologizes for the ruler, whom Jesus calls a hypocrite !). ... infirm- 
ity, weakness. Chronic debility. . . . eighteen years. Time had established 
the disease, but not beyond the power of Jesus (Lu. viii. 27 ; Jo. v. 6). . . . 
lowed : a sad case for her to suffer, and others to gaze upon. 

12 Jesus saw. He had a quick eye for sorrow. There was sympathy, not 
loathing in his eye. . . . called . him, without waiting for her prayer 
He knew her sorrow and anticipated her wish. Her coming expressed 
her confidence. . . . Woman . loosed. Before she uttered a word, or had 
scarcely time to wonder what his intention might be. 

13 his hand : that she and all might connect the cure with him. . . . imme- 
diately, as usual. . . . straight : she stood upright. . . . glorified God. 
She knew the power was divine. 

1 4 ruler, one of a class proverbially opposed to Jesus. (Note the defective 
view of the Grit. Eng. Test.) . . . because . sabbath day. The old argu- 
ment (Less. 21, 22). . . . the people. He attacked Jesus covertly. Probably 
he saw the people were about to praise Jesus, as on other occasions (Lu. 
vii. 16), and would turn their praise of his mercy into censure of his 
sabbath-breaking. The poor woman, too, in his judgment, had broken the 
law. He hinted that she came to be healed, though she knew not of the 
cure she would receive. 

15 hypocrite, because, under a pretended regard for the sabbath, he thus at- 
tacked the Lord of the day. . . . ox, $c. (See Less. 21, 22.) j 

16 daughter . Abraham. Probably a woman of some piety. A child of 
promise. Your own sister. (Mat. iii. 9 ; Jo. viii. 37, 39). . , . Satan 
bound. The more to be deplored since she was a daugh. of A. The ox 
that man had bound was to be loosed, but the woman bound by Satan 
was to remain in bonds ! ! 

17 adversaries. What reverence, then, could they have had for Jesus. . . . 
ashamed, which they would not have been but for their conscious hatred 
of the Lord. . . . all . people. The ruler did not succeed in turning their 
gratitude into rage, or in blinding their common sense. 

Trench Miracles ) 324; Slier, Words of Jesus, iv. 47. el seq. ; A I ford, in loc 



(Analysis.) the woman with a spirit of infirmity. Less. 52. 125 

Infirmities — Nature — Causes — Cure. 

I. Their nature. Infirmities to be generally distinguished from sink 
Good men have infirmities. David (Ps. lxxvii. 10). Paul (2 Col 
xi. 30 ; xii. 5, 10 ; Gal. iv. 13). Jesus (Heb. iv. 15). They an 
often physical in their nature (Jo. v. 5 ; Lu. v. 15 ; vii. 21 ; viii. 2. 
Eom. v. 19). There are also mental infirmities (alluded to Eom. 
viii. 26), Infirmities of heart greater than those of flesh (Pro. xviii. 
14). Duty under them to trust in the Lord (Ps. lxxvii. 10). We 
should sympathize with the infirm (Horn. xv. 1). Compare Heb v. 2 
with vii. 28. Infirmities may lead to sin, if we give way to them, 
and suffer them to hinder our performance of duty. This woman 
was able to attend the synagogue. Her non-attendance would have 
been wrong notwithstanding her infirmity. Vain excuses for neglect 
of house of God. 

II. The Causes. By reason of the disobedience of one many were made 
sinners. In consequence of sin we have a fallen and imperfect na- 
ture — physical, mental, and moral. Sin the one great source of in- 
firmity. Many special infirmities hereditary. Many are confirmed 
by, if they indeed do not spring from, habit. Some weakly imitate 
the infirmities of others. Levity, sulkiness, &c, infirmities. Satan 
makes use of infirmities to bind men. Ill temper a fetter by which 
he holds the heart away from true joy. Note other bonds. 

fll. The Cure. Providence has mercifully provided the scientific 
methods of the cure of many bodily infirmities. Jesus took our 
sicknesses and carried our sorrows, to teach us to trace the cure of 
maladies to a Divine source (Jas. i. 17). He cures the infirmities of 
the mind and heart, by his Word, Spirit, and example. He did not 
succumb to infirmity : in hunger, for instance (Matt. iv. 2), or weari- 
ness (Jo. iv. 6), but still did his Father's business. His truth will 
make us free from Satan's bondage if we pray for his Spirit to apply 
it to our hearts. 

Learn — 

I. To sympathize with the infirm, as Jesus did. 
II. To watch against the growth and influence of infirmities. 

III. To bear with patience bodily infirmities that cannot be cured. 

IV. To seek earnestly the removal of others. 

V. To take heed nnd not indulgently call sins, infirmities. 



126 Less. 53. the parables of the kingdom. {Notes.') 

Read Matt. xiii. 31—33, 44—52. 

31 Another (Matt. xiii. 3, 34, 35). . . .parable. Divine truth clothed in a 
figure borrowed from life or nature. . . . kingdom . heaven. (Rom. xiv. 17.) 
A k. of grace in the soul and in the world. Its subjects are true believers. 

. . is like, in the smallness of its beginning. . . . a grain . mustard {Land 
and Book, 414 — 416). . . . took, carefully, because so small (Zange). . . . his, 
not a stranger's. . . . field, selected enclosure. . . . God chooses the place 

32 and time of sowing his k. ... least . seeds, proverbially, not literally 
{Buxtorfq. in Zange) , yet literally the least of all that was sown ( Winer) .... 
grown : this, as an annual, it soon does. . . .greatest . herbs, not trees. . . . a 
tree, a small one, 10 or 12 feet high. {Jamieson, New Test. 150). . . . birds 
. lodge. Do not feed, but find shelter ; as men derive benefit from religion 
who do not experience its joys. 

33 leaven (Ex. xii. 15 — 19), from Fr. levain (Lat. levare, to raise), that which 
raises the dough and makes it light {Bible Word-book), answering to our 
yeast. . . . three measures. M. = one-third of an Ephah. An Ephah = 
three measures, usual quantity for baking (Gen. xviii. 6 ; Jud. vi. 19 ; 
1 Sam. i. 24). . . . me^=any corn flour. . . . whole . leavened. The 
leaven gradually works its way. 

44 treasure, gold or precious stones. . . . hid .field (Jer. xli. 8 ; Job iii. 21 ; 
Prov. ii. 4). A Greek inquired of the Delphic oracle where the reported 
treasure was in some land he had bought, and was told to " turn every 
stone?'' He did so and found it. And we must " leave no stone unturned" 
in our effort to obtain heavenly treasure. {Jacobus.) (Ph. iii. 7, 8; 
Isa. lv. 1 ; Rev. iii. 18.) These three parables speak of the kingdom in 
its nature — seed, leaven, treasure. This speaks of the man who seeks it. . . . 

45 merchant man, as such a traveller who had seen much, and discovered the 
best markets ; a shrewd man who judges the value of things. . . . goodly 
pearls. He deals only in precious things, that for small compass may be 

46 easily carried, goodly, an old Eng. word = fair, handsome. . . . pearl 
.price, inestimable (Prov. iii. 14, 15, viii. 11). Worth more than all 
other goodly pearls, which are willingly parted with for this. 

47 net : all. gospel means and ordinances. . . . sea, of human life. . . . gathered 
(Matt. xxii. 10). . . . of every kind, hypoerites and the sincere. (Judas 

48 among the apostles ; Ananias and Sapphira in early Church). . . . good, bad, 
gathered together in this world, they will not dwell together in the next. 
(Less. 29.) 

51 understood, comprehended their spiritual significance. . . . these things, 

52 sayings, these parables. . . . Then. It was not enough that they knew the 
meaning, they must reduce it to practice. . . . every scribe, learned in the 
letter. . . . instructed . kingdom of heaven, who knows its nature and object 
. . . householder, who has a store of useful things put by for use. . . . 

53 bring eth forth, does not hoard, but use. . . . treasure, stored and precious 
things (Prov. x. 21, xv. 7, xviii. 4). ... new and old, a proverbial saying 
(Song vii. 13). Old truths long known, and new ones recently revealed, 
have all of them their uses. The wise householder knows the time for 
the using. 

Trench, Parables, 104, 111, 118, 128, 132. Hid-treasure : Zand and Book, 
136. Jamieson's Eastern Customs, New Test. 103, 155. Leaven: Adams, 
ii. 69. Good Words, 1861, 636 et seq. Sibbes, vii. 253. 



(Analysis.) the parables of the kingdom. Less. 53. 127 

Planting — Growing — Spreading — Finding — Buying— Collecting — Using. 

I, Planting. Small beginning. Many small seeds are sown. Educa- 
tion, legislation, &c. The gospel, the smallest of all. Wisdom in 
selecting the place and time. Planted with care. The seed, the 
Church at Jerusalem. Small seed for a great harvest. Many de- 
spised the day of small things. Poverty of Christ and apostles. All 
divine beginnings small. Of human race, only one pair. Of covenant 
people — Abraham. 

II. Geowing. Eapid. Mustard an annual. Grows at once. The 
first sermon added thousands. Christianity soon took root and grew 
up like a great tree. Those who did not become Christians, ob- 
tained good — like birds, shelter, where they found no food — from the 
Christian religion. He who makes the great harvest grow will per- 
form this. 

III. Speeading, Like leaven. Hidden at the first. Working its own 
way. Depending for lateral extension on the hiding. Must be 
hidden in heart and life. Has a vital principle of its own. A little 
leaven leavens the whole mass. Turns the adjacent meal into 
leaven, which works in its turn. 

IV. Finding. Worth finding — treasure. Maketh rich, addeth no sor- 
row. He who at length discovers where true religion may be had, will 
at all costs buy the field. The joy of the finder. Joy unspeakable 
and full of glory. What can so enrich ? 

V. Buying. Buy the truth and sell it not. When one has given up all 

to obtain it, he finds the price is so utterly inadequate that it 
is a free gift after all. For time, he gains eternity ; and for earthly 
pleasures, joys for evermore. 

VI. Collecting. This will be in the end. It will be completed then. 
The work is now advancing. Ministers in all lands are drawing the net. 
They may be often deceived. Many bad will be among the good. 
But the separating day will determine and bring character to light. 

VII. Using. The lessons of these parables for practical uses. For our per- 
sonal advantage, that we may be among the saved ; and for our use- 
fulness, that we may be provided with the means of extending this 
kingdom. The apostles were to bring forth old truths with these 
new illustrations. 

Leaen — 

I. To be thankful for the planting. 
II. To watch the growing and spreading all around. 

III. To be anxious to find and buy the truth ourselves. 

IV. To be ready for the collecting and separating. 

V. Meanwhile to do our utmost to extend this kingdom. 



128 Less. 54 the parable of the great supper. (Notes.) 

Read Luke xiv. 15 — 24. 

£> one of them. Perhaps of the Pharisees, or lawyers, (v. 1 ; it was in a 
Pharisee's house.) The Jews believed that Messiah's kingdom would 
commence with a grand banquet ; those present thought Jesus referred to 
this feast in what he had just said (v. 12 — 14). . . . Blessed — truly happy. 
. . . eat bread, a phrase sig. banquet. . . . kingdom of God. The new Jew- 
ish kingdom which, under the Messiah, they believed God would establish. 

16 said he, in reply, showing that the kingdom was established, the true 
banquet opened, and men invited. [This parable differs from Matt. xxii. 1: 
Imagery often used by our Lord, Matt. viii. 11, 12.] ... great supper : 
guests numerous, abundant provision, feast of fat things (Isa. xxv. 6). ... 
bade many : which proves the munificent hospitality of the giver, and 
greatness of the feast. The custom was to invite before, and now to ' bid ' 
those who had accepted the invitation. To decline the invitation was 
optional, but to make excuse afterwards was an insult (Burdefs Orien. 

17 Customs, 42). This bidding was the preliminary invitation. . . . at supper 
time. The table spread, all things ready. The Gospel feast is now ready. 
. . . bidden, asked, invited (1 Sam. ix. 13). (Old English word, from 

18 Anglo-Saxon beden, to invite. Bible Word-book.) . . . consent, agreement. 
There could not have been greater unanimity, had there been a collusion. 

. . excuse, herein was the insult, that having accepted the invitation, they 
now excuse themselves (Zand and Book, 125 ; so Trench, 359 ; and Lange 
in loc). . . . The first : evidently a monied man. The rich are invited, 
they need mercy. . . . bought . ground. The sin lay not in buying land, 
but in placing worldly matters before spiritual wants, This applies to all 
who made excuse. . . . needs. No need at all. The ground might be 

19 viewed on the morrow. . . . another : plainly a farmer. ... yoke . oxen. 
0, used for ploughing (Deut. xxii. 10 ; Isa. xxx. 24 ; Jer. xxxi. 18 ; and 
hence Lam. iii. 27; Matt. xi. 29, 30). Five yoke = five head of oxen. 
. . . prove (Ex. xvi. 4), put to the proof. He should have proved them 

20 before, or after. . . . another, perhaps a poor man, even he had an excuse, 
found it in his domestic relations. . . . cannot = will not. The others 

21 were civil, this one insolent. . . . showed = reported (Job xxxvi. 33). 
. . . angry, righteous indignation (Eph. iv. 26). . . , quickly : the supper 
is waiting. . . . streets . lanes : all. hitherto uninvited Jews. . . . poor, 
who do not expect to be invited. . . . maimed : those accounted sinners. 

22 done. How heartily the obedient servant entered into the spirit of his 
Lord. . . . room. Hence many of these also refused.. Possibly from a 

23 foolish sense of unworthiness, or from unbelief. . . . highways: all. Gentile 
world. . . . compel. These need more than the invitation. They must 
be coerced with appeals and arguments. . . . my house : my banquet 
chamber. The kingdom of grace. . . . filled. For the feast shall not be 

24 wasted. . . . were bidden, were invited, accepted, and declined. . . . shall 
taste, although they will presently crave admission. (Matt. viii. 11, 12 ; 
xxi. 43 ; xxv. 11 ; Luke xiii. 15, 24—30.) 

Jamieson's Eastern Manners, New Test. 205 ; Trench, Parables, 356 ; Boston's 
Works (fol.) 437 



(Analysis.) the pabable of the great suppeb. Less. 54. 129 

Invitation issued — Feast prepared — Bidden guests — Doors thrown open. 

I. The invitation issued. The giver of the feast invites whom he 
will. Called Abraham. The call renewed to Jacob. Moses and 
prophets gather the people, and explain the nature of the feast. 
Many typical feasts are instituted to quicken the anticipation of the 
greater one yet to come. The Passover, &c. By observing these 
typical feasts, the people accepted the invitation. Feast of Trumpets, 
&c. The Jews boasted that they were the seed of Abraham, and the 
people of God. Isaiah explained it (xxv. 6). The people profess to 
be waiting for Messiah to open it in due form. 

IT. The feast peep abed. Not meat and drink ; but righteousness, 
peace, and joy. All found in Christ, who is tho bread of life. He 
is the heavenly manna. His body meat indeed, and his blood drink 
indeed. This food given for the life of the world ; they who eat of 
this shall live for ever. Material food only nourishes the body. 
Here the soul is nourished unto everlasting life. This, a feast of love. 
Principal viands salvation, righteousness, adoption, peace, hope, &o. 

III. The guests bidden. John came and cried, " Behold the Lamb ;" i.e. 
the true paschal lamb. All things are now ready. Jesus himself calls 
the lost sheep of the house of Israel. Declares those blessed who 
hunger and thirst after righteousness. The invitation is declined by 
those who had accepted it ; they make excuse : an excuse, not a reason. 
The true reason was, that Jesus was a stumbling-block to the Jews. 
They did not want such a Messiah. They hoped to see the throne 
of David and Solomon re-established. They despised and rejected 
him. They preferred things material — lambs, oxen, &c, to things 
spiritual. 

IV. The dooes thrown open. The feast shall not be wasted. The 
invited guests shall be rejected. Messengers are sent far and wide, 
not only to call, but to compel men to come in. The apostles, the 
seventy, preachers, missionaries, Sunday school teachers, all do this 
work. After 1800 years of earnest labour in all parts of the world, 
and the ingathering of vast multitudes, the answer is " Yet there 
is room." There always will be room, till the angel declares that 
"time shall be no more:" then the doors will be closed, and the 
everlasting feast of love will begin. 

Learn — 
I. In the Sunday school we are hearing the invitation. 
II. Beware of imitating the foolish Jews who excused themselves. 

III. Now is the accepted time, and this the day of salvation. 

IV. If we refuse, what is our excuse ? 

V. Let those who refuse ponder Prov. i. 24 — 31. 



130 Less. 55. lost money and lost sheep. (Notes.) 

Eead Luke xv. 1 — 10. 

The purpose of the three parables in this chap, is evidently one and the 
same, i. e. to set forth God's mercy to sinners. They show his earnestness 
in seekin g, and his readiness in saving the lost ; and were probably spoken 
in connection with the preceding discourse. 

1 Then, at that time. . . . drew near, gathered around. . . . all, who were 
in that place. . . . Publicans (Matt. v. 46, 47 ; Lu. v. 27; xix. 2). From 
Lat. publicanus, one who farmed, or collected the public taxes. These 
taxes were levied by Romans. The collectors, often renegade Jews, were 
intensely hated. Jesus was reproached for noticing them (Matt. ix. 11; 
xi. 19 ; xviii. 17 ; Lu. vii. 34). . . . sinners, persons reckoned such from 
bodily defects, or bad moral character. . . . to hear : the only teacher who 

2 treated of mercy for such. . . . Pharisees, who were self-righteous. . . . 
Scribes, who, conversant professionally with the Scriptures, should have 
remembered Isa. i. 18; lv. 7 ; Mic. vii. 18. ... murmured: should have 
been pleased. . . . receiveth sinners. Their reproach, but our glory. 
Where would sinners go if Jesus did not receive them ? 

3-4 spake this : to confute the Pharisees, and comfort the rest. . . . man of you. 
All would be familiar with shepherd life, perhaps some were shepherds 
themselves. Relation of the shepherd and sheep most tender (Less. 45) . 
. . . an hundred sheep. The greatness of the flock makes more evident the 
anxiety concerning one {Grit. Eng. Test.). ...if. lose, a likely event in those 
vast and hilly sheepwalks. . . . one, only one, and that possibly not the 
best. . . . leave ninety . nine, temporarily, to return again. . . . wilderness, 

■ unenclosed land, interspersed with pasturage (com. Jo. vi. 10 with Matt. 
xiv. 15), not a barren waste. . . . and go, very likely a long distance, over 
rough ground (Ezek. xxxiv. 6, 11^-15). Goes himself, does not send 

5 disinterested hirelings. . . . found it, at last ; far from the rest. . . . layeth . 
shoulders, panting and weary, not having strength or disposition to return. 

6 . . . rejoicing. Although wearied with long search. . . . cometh home. 
Back to the ninety-nine, who were not forgotten. . . . friends : of whom 
some might be shepherds. . . . Mejoice : which they more willingly did over 

7 a found sheep than these Pharisees over recovered souls. . . . likewise = 
in like manner, or way, or guise. (The Norman word guise = wise or way.) 
. . joy . heaven, among saints and angels, who rejoice over the works of 
God. ... one sinner, whose soul is worth more than a world. . . . ninety . 
nine . persons already saved. 

8 woman. Jesus would have both men and women see the mercy of God. 
The women of his audience would feel the force of this, as the men 
of the former parable. . . . one piece, which had fallen and rolled away. 
A drachma=l : 3|. . . . candle=i. e. lamp, to search dark corners. . . . 
sweep with bundle of twigs. A broom is so called because made of 
broom twigs. . . . seek diligently, a renewed and careful search. . . . 

9 calleth . friends : as the shepherd did. Her friends would enter into her 
10 joy, having passed through similar trials. „ . . likewise : see note on v. 7. 

Trench, Parables, 368, 381. Lightfoot, fol. ii. 1265. Stanley's Sinai and P. 
415. Ellicott, Hul. Zee. 265 n. : on publicans, ibid. 20 n. : shepherds, 
ibid. 64. 



(Analysis.) lost money and lost sheep, L«ss. 55. 131 
The loss — The search — The recovery. 

I. The loss. 1. The sheep. — Sees some better herbage at a distance; 
wanders after it ; discovers more yet farther off ; wanders by degrees 
farther and farther ; mistakes the way back ; is lost in the wilder- 
ness ; dangers and wretchedness of its condition ; ill. — the soul 
wandering from pleasure to pleasure. Lost. No hope. Perplexity. 
"Who will show us any good?" Dangers. The roaring lion. Cannot 
find the way back. 2. TJie piece of money. — Money useful for 
securing needful things. The lost coin is useless. Lies helpless in 
darkness and dust ; ill. — the lost soul is helpless : in darkness and 
mire of sin. Cleaves to the earth. Useless. The great purpose of 
its life being missed. 

II. The search. 1. The shepherd, — misses his sheep; sets out into 
the wilderness ; discovers the track ; wool on the thorn bush ; pursues 
his way weary but resolved ; hears the distant bleating of the sheep, 
and the lion's roar ; arrives just in time. 111. — Jesus, the good Shep- 
herd, came from heaven into this wilderness world, to seek and to 
save ; never weary, always tender and sympathizing : makes special 
efforts to save even one ; woman of Samaria, &c. 2. The woman, 
— counts her coins ; one gone ! lights candle, search renewed. 111. 
— Jesus, with the torch of truth, reveals the sinner's situation and 
condition. His perseverance. 

[II. The eecoyeey. 1. The lost is found. — The weary panting sheep 
not driven, but tenderly carried home. Jesus carries us and our 
sins. He bears the lambs in his bosom, The money is hastily picked 
up out of the dust. He has rescued us out of the " horrible pit and 
miry clay." 2. TJie finders rejoice. — The shepherd is satisfied when 
he sees the gladness of the wearied sheep ; and the woman when she 
sees the coin restored to usefulness, 3. The joy is diffusive. — The 
neighbours share in the joy, as though the case were their own. 
Rejoice with those who rejoice. Benevolent natures are glad in the 
joy of others. Angels share in the gladness of the good Shepherd, 
when he is satisfied with the results of his search. Only Pharisees, 
&c, are silent. 

Learn — 
I. Are we lost ? There is One searching for us, and very near to us. 
II. Are we seeking him, as anxiously as he seeks for us ? 

III. Our repenting of sin is Christ finding us. 

IV. Have we ever furnished the occasion for joy in heaven ? 
V. Do ve rejoice when lost sinners are found ? 



132 Less. 5Q t the peodigal son. — no. i. {Notes.) 



Bead Luke xv. 11 — 24. 



11 man . two sons, All must have understood this illustration of Divine 
mercy borrowed from a common human relation (Ps. ciii. 13). 

\2 younger : impatient, thoughtless, presumptuous. Perhaps had been much 
indulged. . . . Father ; the known kindness of the father gave him confi- 
dence. . . . give : he cannot demand, must crave as a gift. He is poor 
though proud. . . . portion = part, or share. . . . goods : the inheritance, 
. . . falleth : will come to me. ... them, the two sons. . . . living : old 
word = property, means of living (Mar. xii. 44 ; Lu. viii. 43). 

13 not . after : during which time he laid his plans for a brave future. . . . far 
country : away from the father's eye and influence. He was self-willed, 
and impatient of control. . . . there, with no one to check or guide. . . . 
substance = property. . . . riotous : old word = luxurious, dissolute 
(Prov. xxiii. 20 ; Eom. xiii. 13 ; Tit. i. 6). 

14 spent all. He thought only of spending. . . .famine: this there always 
is in a state far from God. . . . want, of food, &c. 

15 joined himself as a common servant. . . . citizen, whom as a Jew he would 
have scorned before. . . . sent him, without regard to his birth, or nation 
(Prov. xii. 10). ... swine. Not only has the son become a servant; but 
the Jew a swine-herd. What degradation could be more complete ? 

16 fain = gladly (old word, A.S. fcegen= i glad'). . . . husks. The fleshy 
pods of the Kharub tree, from 6 to 10 in. long, lined inside with a 
gelatinous substance, still the food of swine in Cyprus {Zand and B. 21). 
. . . no man gave : they had little pity, and suffered from famine 
themselves. 

17' came . himself : to his right mind. He had been beside himself. . . . ser- 
vants, at home, were better off than a son in a far country. . . . bread ; 
and I, husks ! . . . hunger ! The husks satiate, but do not satisfy. 

18 arise : a good, but late resolution. . . . will say. He sets his words in 
order. . . . Father. IS either character nor distance destroyed this relation- 
ship. . . . sinned . heaven. All ill-treatment of men, and abuse of human 
obligations, is sin against heaven {ill. filial misconduct). 

19 worthy = deserving. . . . called, even though I am a son. . . . servants, 
and have a servant's ration, since I have wasted a son's portion. 

2C came, with wasted form, ragged clothes, and no goods left. . . . father, 
not his elder brother. . . . yet . off : coming slowly, wearily, penitently. 
. . . saw : was looking for him. Knew he must return. . . . compassion 
(Hos. xiii. 9). . . . ran : did not coldly wait. . . .fell . neck: warmly 
embraced. . . . kissed : common Eastern salutation. 

21 son said, but before he could say all he purposed, the father spoke 
(Isa. lxv. 24). 

22 best robe (Zech. iii. 3 — 5; Isa. lxi. 10). ... ring : sign of re-installation. 
. . . shoes : servants and slaves went without (Zech. x. 12). 

23 m//"(Jud. vi. 25), stall-fed against a festival. 

24 For : the father's best and sufficient reason. . . . dead. D. to me, to 
himself, to happiness (Eph. ii. 1 — 5; Col. ii. 13). . . .began. All the 
joy in this life on the Recovery of the spiritually dead but the beginning 
of eternal joy (Ps. xvi. 11). 

Trench, Parables, 387, BushnelVs New Life, 66, Lange on Luke ii. 63. 
^tier's Words of Jesus, iv. 121. 



^Analysis.) the prodigal son. — no. i. Less. 56. 133 



The unhappy wanderer — The bitter repentance — The welcome home. 

I. The unhappy wanderer. Poor yet proud. Receives his portion 
as a gift. Impatient. Not many days after, while yet young and 
thoughtless, gathers all together. Self-reliant ; bids adieu to pa- 
rental restraint and care. The far country. Will not pitch his tent 
near " the old house at home." III. The sinner : all he has is a gift. 
Time, wealth, strength, talents, &c. Collects his goods. Eeviews his 
property. Sets out in life as his own master. " Not in man that 
walketh to direct his steps ; " yet too self-willed to say, " My Father 
thou art the guide of my youth." "Far from God by sin," &c. " Sin 
hath separated,' 5 &c, " Who is the Lord that we should serve him ?" 
&c. He has a bad guide who guides himself. " Without God, and 
having no hope in the world." 

II. The bitter repentance. 1. How produced. By experience of per- 
sonal helplessness, no power of self-government. Time lost, property 
squandered, talents abused, strength misapplied, &c. ; degradation 
and misery. He who will not find the true end of his being in 
glorifying God will lose it in the devil's service. Citizen of that 
country. Feeding swine. Thoughts of home. A famine in the land. 
Unsatisfying nature of sinful pursuits. Deep sorrow of heart. 2. How 
it progressed. Resolution. " I will arise." Faith. "My Father." 
Promptitude. He did not wait till he had improved his condition, 
Humility. " I will say," &c. Action. " He arose and came," &c. 
Apply this to the case of the truly penitent sinner. 

III. The welcome home. 1. TJwughts by the way. Doubt and fear. 
Would the father be living — " Is the old man yet alive ? " — if not, 
how will the brother receive him ? Would he be remembered, re- 
buked, spurned ? He deserved the worst. 2. Reception at the end. 
His father saw him. He was a great way off. Did he see his father ? 
and still doubt ? The father ran (God comes to meet us), not to 
drive him back. No anger, but compassion ; no word of deserved 
reproof, but a kiss. The ring, the robe, the shoes, the fatted calf. 
Joy in the house. The father's gladness. The son's penitent grati- 
tude. What did I not deserve, and behold all this kindness ! Even 
the servants of the household are merry ; they are pleased with what 
pleases the head of the house. 

Learn — 

I. By nature and practice we are all wanderers from God. 

II. Have we ever truly repented and returned ? 
III. Are we foolishly waiting till we are fit ? 
"V. Behold the readiness of God to receive returning sinners. 

7. Such return should fill the household of faith with joy 



134 Less. 57. the prodigal sok. — no. ii. (Notes.) 

Bead Luke xv. 25 — 32. 

25 £&fcr sow. He would have two-thirds of the entire estate (Deut. xxi. 17). 
The father (v. 31) reserves to himself the disposal of it during his life. 
By some the elder son has been supposed to mean the Jews, and the 
younger the Gentiles. Doubtless our Lord meant the Pharisees and 
Scribes by the one; and publicans and sinners by the other (see Alford). 
. . . in . field. The self-righteous is hard at work to deserve mercy, when 
the returning penitent receives it as a free gift. . . . he came. He had been 
sent for. Returning self-satisfied with what he was, and what he had 
done. . . . heard music : a most unusual sound in a house where a father 
had long mourned a lost son. . . . dancing : Gk. sig. bands of dancers. 

26 meant : could he not guess ? What else could they mean ? 

27 brother . come. Surely reason enough for the rejoicing. . . . fatted calf. 
The only one. Does not mention the ring, and robe, and shoes. 

28 angry. Like those Pharisees. Stier, iv. 152, says, " he therefore is the 
real and more entirely lost son." Angry with his father, doubtless also with 
his brother. . . .not go in. Practically, though unintentionally, he punished 
himself. He loses his share of the banquet. It was his own home that he 
refused to enter. . . . father out. He has now a new trouble on his hands. 
The younger had left his home through wilfulness ; the elder will not enter 
it through injustice. They were both his sons. As he had not given way 
to mirth before, because of the younger son, now he leaves it and the banquet, 
for the sake of the elder. . . . entreated, He had just been entreated to 
receive one son, now he himself entreats the other to be received. 

29 answering. His answer should have been a confession of his fault and a 
prompt return. . . . many years. How he calculated his obedience, and 
prized it! Yet it was only his duty. . . . serve : he could not say loved. . . . 
at any time. Was not his obedience spoiled by his self-sufficiency ? . . . 
never gavest. How unjust the accusation (see vv. 12 — 31). . . . a kid, the 
young of a goat. . . . my friends : of whom one so proud could not have 
many ; and who if like him were not of a very merry nature. 

30 as soon as : directly, and without consulting me, who would have advised 
very differently, and recommended a little wholesome reproof, a servant's 
place and rations, a cold reception, and a long probation. . . . this thy son. 
Had the father then only one son ? . . . devoured : utterly consumed. . . . 
harlots. Thus the brother aggravated the case. Most likely he often 
professed to pity the prodigal, and desire his return. 

31 Son : you do not call me father, yet you are my son. . . . ever . me : 
while your brother was starving, you and I have feasted every day. . . ; 
all . have : calf and kid, and ail the flocks and herds. . . . thine. I gave 
it to thee years ago 

32 meet : fit ; proper (old word A.S. gemet, suitable ; Ex. viii. 26 ; Heb. 
vi. 7). ... thy brother : as much thy brother as my son. If I receive him 
whose living you say he has spent, much more should you whose portion 
he has not touched. What would the Scribes and Pharisees say or think 
when they heard this parable ? 

See references on p. 132 ; also Robertson's Sermons, iii. 286. 



{Analysis,) the peodigal son. — no. ii. Less. 57. 135 



Self- righteousness — Selfishness — Self-punishment. 

I. Self-righteousness. The elder brother, in the field, at work, 
cumbered with much serving, seeking by his thrift and diligence to 
commend himself to his father. Relying more on a master's ap- 
proval than a father's affection. Self-satisfaction. These many- 
years do I serve thee. The service right, the feeling wrong. He 
thought less of his father on the fruitful estate, than the prodigal in 
the wilderness. Did not see that his self-righteousness and pride of 
goodness should be repented of. Thought he deserved what he had ; 
forgot that it was also a gift, for which he should be grateful. Was 
from home himself when his brother returned. (How like the Pha- 
risees; serving in the field, not feasting in the house.) His day's 
work done, he returned — thinking how good he was, and that his 
father's obligation was increased — to his home. 

II. Selfishness. Heard music and dancing. A feast, and he not 
there ! What right had his father to spread a banquet and invite 
guests without warning him ? Ought not he to have been consulted, 
and the first to be bidden ? (Pharisees would like to dictate to God 
the measure and objects of mercy.) Shrunk into himself. Proud. 
Did not go with a cheerful heart, feeling that all must be right ; sent 
to inquire. Wanted to be the master, where he was only a son. 
Hears of his poor brother's return. Angry. Would not go in. What 
had his brother done to him? He had twice as much at the beginning. 
Now, his brother had nothing. He was rich and his brother poor. 
(Pharisees may be excluded from the mercy that others share.) 

III. Self punishment. He gave way to his selfishness and self- 
righteousness. Excluded himself from the general joy. Was as 
lost to his brother as ever his brother had been to him. Who does 
not pity this self-torture ? Yet how many there be who so punish 
themselves, who foster similar habits until they become miser- 
able ! None can be more wretched than those who are made 
unhappy by the joys of others. This was the effect of succumbing 
to a selfish and self-righteous spirit. 

Learn — 

I. To inquire what those feelings are with which we regard the peni- 
tence of others; whether we think of their past sins, or their 
present reformation. 

II. To remember that we are none of us saved by works of righteous- 
ness, but, like the greatest sinners, by the mercy of God alone. 

III. To repent of our past impenitence, and seek to be delivered from 
selfishness and Pharisaical ^ride. 



136 Less. 58. the rich man and lazarus. (Notes.) 

Read Luke xvi. 19—31. 

19 rich man. For want of the name, Dives, a Lat. word = rich, is commonly 
used, as found in the Vulgate. . . . purple : a precious Tyrian dye, pro- 
cured from a kind of murex, a small shell-fish, which still abounds most 
round the bay of Acre {Land and Book, 181). A single murex yielded 
only one drop. In time of Cicero, 1 lb. of wool dyed thus, cost £35 of 
our money. Probably the value as well as beauty led to its adoption for 
royal robes. It was a fast colour ; hence in all. to the scarlet variety, it 
is said : Isa. i. 18. ... linen, white and fine from Egypt, used for under 
garments. . . . fared, fed, lived. . . . sumptuously, luxuriously. . . . every 

20 day : not merely when he made a great feast. . . . beggar. How great 
the contrast ! . . . Lazarus, Heb. Eleazar, with Greek term, 0$=Eleazaros. 
By contraction, Lazaros, whence the Lat. Lazarus = God is his help. 
God was the helper of this L. (Ps. xl. 17). (Prop. Names of Bib. 140.) 
Name of L. known in heaven, but not of the rich man. . . . laid ; he was 
helpless. . . . sores: greatly afflicted. . . . gate : that Dives might be moved 

21 with pity. . . . desiring. Full of hunger and of sores. . . . crumbs .fell, 
intended for the dogs (Matt. vii. 6 ; xv. 27 ; Mar. vii. 28). . . . licked . 
sores. As moved with pity towards a fellow-pensioner on the rich man's 

22 bounty. . . . died. A happy release. . . . angels : once, dogs were his 
attendants. . . . Abraham's bosom = the heavenly banquet. All. to the 
custom of reclining at feasts (Jo. xiii. 23 ; Jo. i. 18). . . . rich . died (Ps. 
xlix.) He would fain have lived. . . . buried. Magnificently. Nothing is 

23 said of the burial of Lazarus. . . , Sell, Greek Hades. The abode of all 
disembodied spirits till the resurrection. Both D. and L. were here, but 
separated, one on blissful, the other on baleful side [Alford, Lange, Stier). 
. . . lift . eyes, beheld. . . . torments. Bitter memory. Despair. Bemorse. 
. . . seeth. The sight increased his agony, as it was a contrast to his own 

24 condition. . . . afar off, from sorrow, and from him. . . . Abraham. He 
does not appeal to Lazarus. . . . water. He had once drank wine. He is 

25 himself a beggar now. . . . remember. It was his great torment that he 
could not forget. Memory of the lost, the tooth of the worm that never dies. 
. . . thou . he. Contrast in past, present, future, between D. and L, . . 

26 beside, I cannot if I would. . . . gulf What becomes of purgatory, if the 

28 tormented cannot pass to the blessed ? . . . five brethren. How dreadful 
must be that place in which the torments instead of being alleviated 
would be increased by their presence. Suggestive of his past relations 
with them. Perhaps they were poor whom he' had not helped, or he had 
helped to ruin their souls. They, coming thither, would taunt him. . . . 

29 They have. So we all have ; we also are therefore without excuse. . . . 

30 Nay . if one, $c. An old fallacy. When we have rightly used what evidence 
we have, it will be time to inquire for more if we find we have not 

31 enough. . . . Lf . hear not. Their credentials are so divine. . . . rose, 
dead. Another Lazarus rose from the dead, and what then ? Instead of 
believing the evidence they sought to destroy it (Jo. xii. 10, 11). Jesus 
rose from the dead. Did they believe ? (Matt, xxviii. 11—15). > Those 
who cry out for evidence, do not want it ; otherwise they would sincerely 
investigate claims of present evidence. 

John Hale's Golden Remains, 3, 56. "Archer Butler's Sermons, ii.^ 373. 
Westminster Pulpit, iii. 166. Dr Hamilton's Sermons (Leeds), i. 86. 
Goodwin's Works, viii. 308. Gilpin's Twenty-one Discourses, 240, 256 
Trench, Payables. 450 Stier' s Words of Jesus, iv. 210. 



(Analysis.) the etch man and lazaeus. Less. 58. 13? 

E ar th — Heaven- — Hel 1 . 

I. Eaeth. Riches and poverty dwell here side by side. Dives ani 
Lazarus, types of large classes, are not solitary individuals. The one 
possessed of much, and health to enjoy it; the other nothing, and made 
still more wretched by bodily affliction. Distribution of earthly 
comforts not determined by moral character. Most would have 
envied Dives and pitied Lazarus. Yet which was really the most 
blessed — Lazarus, rich with the smile of God; Dives, poor without 
it ? While Lazarus lives, Dives shall live also, that the poor man 
may have crumbs ; the world lives for the benefit of the Church. 
Lazarus dies, and then Dives dies. A living Church, the occasion of 
the world's preservation. "Ye are the salt of the earth.'' 

II. Heaven. Abraham's bosom. Lazarus reclines here, not because 
he had been poor, but because he had been holy. Many who are 
poor and afflicted in this life, infer that therefore they will be better 
off in the life to come. Heaven is not given as a compensation, but 
as an act of grace associated with holiness. Many of the poor, instead 
of qualifying for heaven, are preparing for greater degrees of 
wretchedness. Also, poverty and ignorance need not hinder one of 
obtaining heaven. " He is comforted," at last. Little comfort to 
Lazarus here, save the joy of anticipation. 

III. Hell. The memory of the past increases the agony of the torment. 
Remember. Remembered relationship with some in glory, and of 
the abused and lost advantages of that relationship, will increase 
the pain still more. " Son, remember." The memory of past and 
for-ever-forfeited enjoyments will heighten present and eternal pain 
and remorse. " Thou hast had thy good things." The experience 
of an ever-present and unalterable woe, will farther increase all this 
pain — "Nov/ thou art tormented" — and it will be intensified by the 
impossibility of obtaining the slightest alleviation. Not even a drop 
of water. 

Learn — 

L Not to judge of men by their external condition, and therefore not to 
envy the rich, nor scorn the poor. 

II. If poor ourselves, to seek treasures in heaven. 

III. If rich ourselves, to seek after " durable riches and righteousness." 

IV. Earnestly to seek a meetness for heaven. 
V. To flee from the wrath to come. 



138 Less. 59. the ten lepers. {Notes.) 

Read Luke xvii. 11 — 19. 

11 .. .went . Jerusalem. This narrative is connected with ix. 51, and our 
Lord's last journey to Jerusalem, to the feast of Tabernacles {Jacobus). . . . 
midst, i. e. between. Our Lord's route probably lay along S. of Galilee, 
and N. of Samaria, over the Jordan by the bridge at Scythopolis (= city of 
the Scythians, q. v. Robinson, 1851, 330), southwards through Perea, and 

12 recrossing the J. at Jericho. . . . village, on these borders. . . . ten. That so 
many should be in one village shows how common this dreadful disease 
was (Less. 15). They were together, companions in sorrow. . . . afar off 
(Lev. xiii. 46). Disease, contagious. Touch, unclean (Nu. v. 2 ; 2 Ki. 

13, xv. 5 ; (Alford on Matt. viii. 2). ... lifted . voices. Afraid to approach. . . . 
Jesus = Saviour. Here was faith. They had heard of his fame, and ako 
of Isa. liii. 4. (Com. Matt. viii. 17; Heb. ix. 28; 1 Pet. ii. 24). ... 
Master, teacher. As if they said, " Do thou, who canst cure us, teach us 
what to do." . . . mercy . us. Each for himself, all for each other. Per- 
sonal and united prayer. They need mercy to cure, we to save from a 

14 still worse leprosy. . . . when . saw. This he soon did, and at once knew 
what they needed. . . . Go, show. Here was a trial of faith. They were 
not cleansed (Lev. xiii. 2). The law directed, that when cured, they 
should get from the priest a certificate of cure. . . . Friests, at Jerusalem. A 
long distance. ... as . went, not cured, .but believing that somehow, and 
when before they reached J., they would be healed. . . . cleansed. With 
what surprise must they have felt the cure taking place, and looked upon 

15 each other as the cure was in progress. . . . one. Only one ! All had faith, 
but only one had love and gratitude also {Alford). . . . saw: perceived, felt. 

« But the cure would be visible. . . . turned bach. Gratitude overcame his 
desire to fulfil the ceremonial law. . . . glorified God. He was the subject 
of a Divine work. A mere man could not have done this. . . . loud voice. 

16 This showed the cure was complete. A leper's voice is husky. . . .face at 
. feet. Adoration. Homage. . . . thanks. His heart was full of grati- 
tude. . . . Samaritan. Hence he was the more surprised that Jesus, a 
Jew, should cure him (Jo. iv. 9 ; viii. 48). The more surprising, being a 

17 S., he should acknowledge his indebtedness to a Jew. . . . ten cleansed? He 
knew they were all cleansed, though they did not return to tell. How ? 
He knows how many he saves. None sa^ed and blessed unknown to 
him. ...the nine. He knew where they were. Hurrying away to Jeru- 
salem. Rejoicing in their newly-found health, but probably rapidly for- 
getting their benefactor. Probably encouraging each other in the belief 
that, after all, it could not have been Jesus who cured them. They were 
undoubtedly Jews, of whom better things might be expected. . . . not found : 

18 as the result of a mercy in which the ten equally shared. . . . to . God, 
which was the duty of all, and especially of Jews. . . . save = except (from 

$ Fr. sauf). . . . stranger. To me and our nation = Foreigner (Eph. ii. 12, 
19). ... Arise. For he was still prostrate at his feet. . . . go . way. To 
Jerusalem. Through life rejoicing in health. . . .faith. Not thy deserts, 
nor any scientific means. . . . whole. Entirely cured of thy disease. 

Adams' Works, ii. 186. Trench, Miracles, 332. Westcott, Gospel Miracles^ 
54, 55. Mall's Contemplations, 150 (fol. 1634). 



(A?ialysisJ the tes lepers. Less. 59. 139 



The leprous band — The wonderful cure — The grateful Samaritan. 

I. The leprous baxd. Ten, altogether. One had been a sad spectacle. 
So many made it more so. Probably afflicted in various degrees, 
though by the same disease. They were expelled from the haunts of 
men. Men avoided them, and they were compelled to keep aloof 
lest they should communicate this disease. Thus cast out, they 
associated together. III. Sinners usually associate. ; ' Birds of a 
feather," &c. One a sad sight. But when wickedness joins hand 
and hand, how much more sad. Two or three marks of hope in this 
band of lepers. (1.) They all felt and deplored their state. (2.) 
They did not abandon themselves to despair. (3.) They all cried out 
for mercy. (4.) They applied at the right source. 

II. The WOHDERFUL cube. (1.) Wonderful because of the number 
cured. Jesus had often cured one or two at a time ; never before so 
many as now. It was as easy for him to heal ten, as one. (2.) 
Wonderful because of the malady of which the ten were cured. 
Leprosy ; deemed the most incurable of all. So much so that lepers 
were looked upon as hopeless, and no cure was attempted. (3.) 
Wonderful because of the way in which it was wrought. On a 
former occasion when Jesus cured one leper he touched him. Xot 
that the touch was needful, but he would show that he could touch 
a leper, without himself becoming one. Xow he does not even touch, 
only speaks a word. Does not pronounce them cured, but bids them, 
as yet uncured, " Go,"' &c. — They went, and thus showed their faith. 
His power followed them. Suddenly, when he pleased, it took 
effect. His knowledge also followed them. He knew they continued 
to believe, as they went, although, till he willed it, the cure was not 
effected. 

III. The grateful Samaritan. Only one out of the ten ; all wera 
cured, but this one only acknowledged the cure. Multitudes are 
benefited by Christianity, but very few publicly confess Christ. Jesus 
would have all do so. Where are the nine? Rejoicing in their 
newly-found health and forgetting their benefactor. This one a 
Samaritan : who, before the ten were cured, would have predicted 
that he would be the one to acknowledge it ? Men of whom the 
least is expected, sometimes turn out the boldest confessors of Jesus, 
Judge not what a man will be after conversion by what he is known 
to have been before. 

Learx— 

I. The mighty power and wondrous pit}' of Jesus. Jews and Sama- 
ritans were the same to him. 

II. The duty of seeking mercy at his hands. 

III. The dutv of confessing him as the source of life and salvation. 



140 Less. 60. the unjust judge. {Notes. ) 

Read Luke xviii. 1 — 8. 

1 to this end = to teach this lesson. . . . always : not merely in set forms, 
at set times ; but at all times, under all circumstances. Life should be 
prayerful. A prayerful life will have set times and modes of prayer. . . . 
not .faint (2 Cor. iv. 16), be discouraged, lose confidence (2 Cor. iii. 4 ; 
Eph. iii. 12, 13). Note: this parable on prayer teaches confidence ; the 

2 next, teaches humility (Less. 61. vv. 9 — 14). . , . city. It is important ta 
note that both the judge and the widow dwelt in one city. They knew 
each other. She knew his injustice, yet appealed to him. He knew her 
need, and yet turned away. We know God, yet neglect to pray ; he 
knows us, yet supplies our want. ...judge (Gk, krites, whence critic). 
The Israelites had judges in all the gates of towns (Deut. xvi. 18). They 
were bound to exercise just judgment, and not respect persons (Ex. xxiii. 
6—9; Lev. xix. 15). Such existed in time of Christ (Matt. v. 21, 
22). . . .feared . God. The great Judge of all (Prov. viii. 16; Zeph. iii. 
3 ; Deut. xxvii. 19). ... regarded man. Especially the poor. Contempt 
of Divine authority often leads to contempt of human rights (1 Jo. iv. 20, 
21). They will regard man impartially, who fear God truly. . . . widow 
(Less. 24) ; not only a most helpless class, but specially objects of Divine 

3 pity (Ps. cxlvi. 9 ; Isa. i. 17 ; Jer. xlix. 11 ; Mai. iii. 5). ... Avenge me. 
Obtain satisfaction from. Exact compensation. Perhaps her desire was 
not right and just. . . . adversary. One opposed in a lawsuit (Job xxxi. 
35; Matt. v. 25; Lu. xii. 58). He might be rich and powerful. ... 

4 while, time indefinite (from A.S. hwil). (1 Pet. v. 8.) ... afterward ; 
when she importuned him. . . . within himself. He was ashamed openly 
to confess the reason. Many would blush to reveal the motive of their best 
deeds. . . . Though, ko. His sin was not ignorance of the right ; but 

5 avowed contempt of principles of justice because. A petty reason for a 

good action. How many submit to little reasons of temporary influence, 
and ignore the weightier motives that should ever actuate them. . . . 
troubleth. Her case was not interesting to him as a judge, but it inter- 
fered with his love of ease as a man. He would have the emoluments of 
office, without regard for its duties. . . . weary. He wanted to be rid of 

6 her, not to see justice done (Mar. v. 35, Less. 32). ... Lord said. After a 
pause to excite attention [Grit. Eng. Test.). Jesus now applies the parable, 

7 and enforces the lesson. . . . shall . God. The righteous Judge, and friend 
of all the oppressed (Isa. iii. 13 ; xi. 3 ; Mic. iv. 3 ; Rom. ii. 16 ; Rev. xix. 
11 ; Jud. vi. 9 ; Ps. ix. 9 ; x. 18 ; ciii. 6). ... avenge, deliver, satisfy. . . . 
own elect. His chosen ones, not merely strangers. . . . cry day . night. 
Pray without ceasing, with desire of heart, word of mouth, course of 
life. . . . bear long, is long-suffering (2 Pet. iii. 9, 15 ; Alford) towards 
his elect, and bears with their enemies. . . . them : both good and evil. 

8 speedily. The answer will be at last prompt and complete. . . . 8. of man 
cometh, as he does now by his Spirit, and in his Word ; and as he will to 
judge the earth. . . .faith : (1.) Fidelity to truth and conviction. Honesty 
and sincerity. (2.) The f . whereby men pray acceptably. 

Brownrigg's Sermons (folio), 563. Boston's Works (fol. ed.), 465. Hale\ 
Golden Remains, 131. Trench, Parables, 490. Stier, Words of Jesus, iv. 
287. 



{Analysis.") the unjust judge. Less. 60 141 



Two hearers of prayer — Two presenters of prayer — Two answers to prayer. 

I. Two hearers of prayer. (1.) The unjust judge. Did not fear 
God. Cared not therefore what the Judge of all the earth might 
think of his neglect of duty. An atheist. Atheism commonly leads 
to a selfish disregard of human rights and duties.* The converse of 
this is true. Sad when such men are in office. We should pray to 
upright judges and rulers. (2.) The great and mighty God. He 
made and upholds all things. He is holy, just, and true. Very 
pitiful and compassionate, Knoweth what things we have need of, 
He will hear in every city, not one only, like a human judge. He may 
be approached at all times and seasons, by all people. Only one con- 
dition. " They that worship Him" $c, 

II. Two offerers of prayer. (1.) A widow. She was poor, op- 
pressed. Had a powerful adversary, who took the greater advantage, 
knowing the judge was unjust. Had no one to plead her cause. 
Had known happier days ; was now threatened with the loss of her 
little all. But was brave-hearted, and therefore bold and importu- 
nate. Possibly she had some little children to plead for and to pro- 
tect. Love made her courageous and persevering. (2.) God's elect. 
Whom he loves. For whom his Son has died. Who have many 
promises. Have already tasted his love and mercy. Who know his 
character. They cry day and night to him. They have a powerful 
adversary also, but also a mighty Mediator. 

III. Two answers to prayer, (1.) The judge's answer. Reluctantly 
given. He was afraid of being wearied. Self-love yielded to impor- 
tunity. What injustice would have withheld from oppressed poverty, 
allied to fear. (2.) God's answer. May be deferred as a test and 
trial of faith; but shall be granted in discharge of promise. 
11 Vengeance is mine ; I will repay." The elect are his covenant 
people. A father will hear his children. His answer is at last 
speedy, sudden, complete. 

Learn— 

I. The wonderful advantages of the people of God. 

II. Seek earnestly to be numbered with them. 
[II. Not be discouraged in prayer. 

IV. Evermore to patiently wait and hopefully look for the answer. 

* See Robert HalVs Discourse on Infidelity 



14^3 HAZAEL. Desk. 21- 

2 Kings viii. 13. 

{Introduction?) Hazael = God hath, seen [Prop. Names of Mile, 439). His 
life illustrates this meaning. God foresaw it all. He was prob. successor of 
Naaman, general of Syrian army. Elijah anointed him as the future king (1 
K. xix. 15). Benhadad, k. of Syria, sick ; sends H. with a present to Elisha 
in Damascus : " Shall I recover,'* &c. The answer, a riddle, " And he settled 
his countenance stedfastly, until he was ashamed : and the man of God 
wept." Hazael's inquiry, "Why weepest thou ? " Elisha' s reply ; and the 
text. 

It concerns us to notice two things 

I. Our natural ignorance of the future. 

1. We are ignorant of the events of the future. " Know not what may be 
on the morrow." 

2. We know not the temptations of the future, nor how we shall meet 
them. 

3. We know not the trials of the future, nor how we shall encounter 
them. 

4. We know not what we shall be in the future. Well that we do not. 
If we knew that we should be rich, we might now be careless ; if poor, 
we might be down-hearted. It is the glory of God to conceal a thing. 
Wisdom and mercy hide the future that we may do our duty to-day 
(Jo. xxi. 21, 22). 

II. The best remedy against the effects of this ignorance. 

1. Early piety (Eccles. xii. 1 ; Ps. xc. 14 ; Pro v. i. 28 ; viii. 17). 

2. Distrust of self, and trust in God (Ps. xxxvii. 5; Jer. iii. 4). 

3. The grace and providence of God are better than education alone. 
iThe clever are often wicked. 

4. Since the heart rules the life (Prov. iv. 23 ; xxiii. 7), let your prayer 
be,— Ps. li. 10. 

5. Even good men have need to be very watchful (1 Cor. x. 12). Peter 
did not believe he would ever deny his Lord (com. Lu. xxii. 31 — 34, 
and 61). 

6. Commit your way unto the Lord, who knows the future, as well as he 
knows the past and the present. " The steps of a good man are 
ordered," &c. 

Learn — 

I. To be thankful for your ignorance of the future. 
II. To let that ignorance be corrective of the present. 

III. To be armed now against the possible trials, &c, of future, Eph. vi. 13. 
IV. To earnestly seek to be on the Lord's side. 



Desk, 22. give me thine heart. 143 

Prov. xxiii. 26. 

[Introduction.) A most familiar yet most wonderful text. God — the 
Creator of all things, &c — a suppliant. Wonderful for various reasons. (1.) 
He could take every heart in the world without asking. (2.) Our giving will 
not enrich, nor our withholding impoverish, him. (3.) He could easily make 
human hearts if he needed them for his own good. (4.) The ground on which 
he makes it is also wonderful. Not as Creator, &c, which we acknowledge, 
but Father, which we repudiate. Why then does he make this request ? 

I. Because as Father he would live iu the affections of children. 

1. Hence does not ask for understanding (Job xi. 7 — 9; Eccles. iii. 7; 
Rom. xi. 33). 

2. We may love where we do not understand (Hence we love the light, 
flowers, &c). He does not tell us all we might understand. Neither 
do our earthly parents. 

3. If we give him our heart, our life will agree with his will ; since out 
of the heart are the issues of life. 

II. Because as Father he desires the happiness of children. 

1. Happiness springs more from affection than knowledge. 

2. If the heart be not given to God, it will cleave to a less worthy object. 

3. If the heart be given to God, it will love all other good things. 

III. Because as Father he desires the good of his household. 

1 . He seeks the welfare of each, for the happiness of all. 

2. If we love him we shall love our brother also. 

3. Our love, like the love of God, will be practical, and show itself. 

IV. Because as Father of the spirits of all flesh he desires the good of all. 

1. If we give our hearts to him, we shall interest ourselves in his works 
and ways. 

2. If we desire to be useful and holy we shall therefore grant this request. 

3. God benefits man generally by the good man in particular. 

Learn — 

I. He asks as a Father. Could we say " nay " to even an earthly father ? 
II. Giving some things would leave us poorer, this richer (Prov. xi. 24). 

III. He that gives promptly, doubles the value of the gift (Bis dat qui cito 

dat.) 

IV. Give cheerfully now, that you may not be ashamed to offer it by and by. 
V. Consider how much God has given to you, and this is the only return ha 

asks. 

VI. If you give him your heart, you will find it easy and pleasant to serve 
him. 



144 THOU GOD SEEST hie. Desk, 23. 

Gen. xvi. 11. 



(Introduction.) Than the omniscience of God no truth of Scripture more 
plainly taught, more generally believed, or more frequently overlooked (Job 
xxviii. 24; xxxiv. 21 ; Ps. xi. 4; lxvi. 7; 2 Chron. xvi. 9; Zech. iv. 10; 
Prov. xv. 3) . Circumstances often remind us of what at other times we are 
apt to forget. Thus it was with Hagar. An event in her life brought the 
old truth to mind. Narrate it. Truth to us, as it was to her. 

I. Enforce the truth here asserted. "Thou God seest me." 

1. At all times. Youth, age, night, and day (Ps. cxxxix. 11, 12). 

2. In all places (Ps. cxxxix. 7 — 10). They rested on Hagar in the 
wilderness. 

3. On every person. Me. Rich or poor. Even on the bond-slave — 
Hagar. 

4. He who thus sees us, is the great God who will bring all our words 
and ways into judgment. 

5 He who thus sees us, looks not at the outside only but at the heart 

also (1 Sam. xvi. 7). 
6. He sees us when a parent's eye does not rest upon us. 

II. Apply the lessons suggested by this truth. The text may serve us : — 

1. As a stimulus to duty. The servant will work beneath the master's 
eye. The great Master always looks upon us. A child when absent 
from his parent should remember that the great Father always sees. 

2. As a check to sin. If solitude encourages us to sin, and promises 
concealment to wickedness, forget not that God sees. 

3. As a comfort in trial. He counts our tears and sighs. He saw 
Daniel in the lion's den. Joseph in prison. Hagar and Ishmael, &c. 

4. As a help in temptation. He who sees, is a God nigh at hand, and 
not afar off. And able to succour the tempted. 

5. As an encouragement in prayer. He who sees, is not indifferent. 
He knows what we have need of. 

Learn — 

I. Not only to believe this, but to bear it in mind. 
II. Especially to remember it when we are alone. 

III. To dwell upon it, in our duties and our trials. 

IV. To seek his forgiveness of the many things he has seen us do that were 

wrong, and that we may have forgotten, but must otherwise answer 
for. 

V. That he sees us now, whether or not we love him ; whether we are giving 
our hearts to him, &c. 



Desk, 24. THE CALL OF SAMUEL. 145 

1 Samuel iii. 1 — 10. 



{Introduction.) An incident in life of Samuel. Word S.= heard of God. Th* 
name was Hannah's choice, " Because I have asked him, ,, &c. God heard her 

?rayer (1 Sam. i. 20). When very young his mother dedicated him to the 
iord (1 Sam. i. 24—28). She took him to Eli, the priest, who was then at 
Shil oh, where the tabernacle was. Shiloh = place of rest , peace. A city in 
Ephraim, N. of Bethel (Josh, xviii. 1, 8—10 ; xix. 51 ; xxi. 2 ; xxii. 12). 
Here it was the call of Samuel took place. Note the following points. 

I. The Time. 

1. Samuel was very young when God called him. Not too young for God 
to notice him. Not too young for him to serve God. Josiah was very 
young when he served God. Jesus at 12 years was about his Father's 
business. 

2. It was in the night that God called him (Ps. xvii. 3 ; xlii. 8 ; lxitk. 
6; cxix. 55). Perhaps he was praying to God, or thinking about 
him. Our thoughts are known to him. He little thought what 
would happen that night. That the great turning in his life had come. 

II. The Place. 

1. It was in the sanctuary that God called him. The place where God 
is likely to meet with us. 

2. It was in the school that he was called. He went there to be under 
Eli's care ; and be taught the way of truth. Just like S. S. scholars. 

III. The Manner. 

1. He heard a voice calling him by name. We too may have heard the 
still small voice calling within us. The Bible— God's word— calls. 
Speaks to heart and conscience. 

2. He sought direction of Eli. Imagine the scene. ;His going again 
and again showed that he was good-tempered and docile. 

IV. The Result. 

1. He discovered the meaning of the mysterious voice, and obeyed God. 
" Thy servant heareth." Do we hear ? 

2. He became a great prophet. The greatest man in Israel. Always 
spoken of with honour (Ac. iii. 24 ; xiii. 20 ; Heb. xi. 32). 

Learn — 

I. This is a time when God may call us. 
II. This is the place where God may call us. 
III. Thr©ugh Sunday-school teaching God calls us. 
IV Let us obey God while he calls. 

V. Let us call upon the Lord by prayer. 



146 Less. 61- the phakisee and the publican. (Hotes.y 



Read Luke xviii. 9 — 14. 



9 . . . this parable. The subject is prayer, like that of the last parable. Deals 
with another view of it. That specially enforced earnestness, and this 
humility, in prayer. . . . certain. The former seems to have been ad- 
dressed to the disciples, this was directed to the Pharisees, and to pharisaic 
disciples. . . . trusted . themselves (Lu. x. 29). The self-confident. We 
are all apt. to think more highly of ourselves than we ought to think 
(Rom. xii. 3; Prov. xxv. 27; xxvii. 2). ... righteous, and therefore had 
no need oJ the imputed righteousness of another. . . . despised others, as 
the self-righteous are apt to do (Phil. ii. 3; Eom. xii. 10; Eph. v. 21; 
1 Pet. v. 5). 

10 went up. The temple was on a hill. . . . to pray. There was a court 
for this purpose (Matt. xxi. 12), and also stated hours of prayer (Acts iii. 
1). ... Pharisee . publican : very opposite characters. Held in very dif- 
ferent estimation, both by themselves and others. 

11 stood (Ps. cxxxv. 2) : ancient posture in prayer (1 Ki. viii. 22; 2 Chron. 
vi. 12; Matt. vi. 5; Mar. xi. 25). Kneeling only on particular occa- 
sions (Dan vi. 10; 2 Chron. vi. 13; Ac. ix. 40; xx. 36; xxi. 5). ... 
with himself, (1) in respect of his position (com. Isa. lxv. 5) or (2) in 
respect of his manner : — privately, not audibly (Mar. xiv. 4 ; x. 26) . 
God (Isa. i. 15), not my God. . . . thank thee, no confession, or supplica- 
tion : and not so much gratitude as boasting ; speaks of his goodness more to 
reflect on others, than express his thankfulness (2 Cor. x. 12). . . . other 

,men, i.e. all who do not belong to my class. . . . extortioners (Matt, xxiii. 
14, 25; Rev. iii. 17). 

12 fast (Isa. lviii. 6). He does not say how he fared at other times. . . 
twice, i.e. on the second and fifth days. The law required one fast a 
year (Numb. xxix. 7). He went beyond the requirement to accumulate a 
balance of merit in his favour. (111. : — supererogation, as enforced by the 
Romish Church). . . . week : Gk. = sabbath. . . . tithes (Deut. xiv. 22 ; 
Lu. xvi. 17) (A. S. teothe, a tenth). If a rich man, this was little as com- 
pared with what he appropriated for his own use. (Yet see 1 Cor. xiii. 3.) 
How few give even a tenth. 

13 afar off. From the holy place. He was not far from God (Isa. lxvi. 2; 
Ps. cxlv.. 18; com. Ezr. ix. 6). ... to heaven, his sense of shame and 
fear was so great ; and his mind so lowly. . . . smote . breast. Pain of 
heart (Jer. xxxi. 19; 2 Cor. vii. 11). ... merciful. This was all he 
needed, and all he asked. . . . to me. He makes no allusion to others. 
Thinks only of himself. 

14 justified, pardoned. . . . every one, §c. [" See, brothers, a great wonder. 
God is high ; exalt thyself, he flees from thee ; humble thyself, he stoops 
to thee." Augustine in Trench.^ (Job xxii. 29; Matt, xxiii. 12; Lu. 
xiv. 11 ; Jas. iv. 6 ; 1 Pet. v. 5, 6.) 

Trench, 502. Stier, Words of Jesus, iv. 297. Farindon y s Sermons (foL ed.)^ 

ii. 1051. 



(Analysis.) the PHARISEE AND THE publican. Less. 61. 147 

The place — The prayers — The preference. 

I. The Place. The Temple. House of prayer for all nations. House 
of God. Public place of prayer. All have need to pray. This house 
a standing remembrance of that need. Not the only place of prayer. 
Daniel in his chamber (Dan. vi. 10). Nathaniel under the fig-tree 
(Less. 7). Enter into thy closet. Attention to public prayer, pro- 
motes attention to private prayer. Those who neglect the temple 
will presently forsake the closet. The sanctuary, the place for united 
prayer (Matt, xviii. 20 ; Ezek. xxxvi. 37 ; 1 Kings viii. 22 — 54). 
These men could not be in a better place. The place was to them 
as they were to it. Some through an ill spirit obtain no good in the 
best place ; either from the sermons they hear, or the prayers they 
offer. 

II The Prayers. (1.) Of the Pharisee. Strictly speaking no prayer at 
all : but a proud comparison of himself with others. No confession 
of sin. . No repentance. No supplication of mercy. Told God how 
good he was ; and how wicked others were. Thought not of his 
proud heart. So self-satisfied and content with himself, he was not 
in a state to receive a blessing. He was good enough already. (2.) 
Of tlie Publican. Thought more highly of others than himself. 
Felt himself unworthy to approach the saintly Pharisee. Stood afar 
off. Scarcely dared to lift up his eyes to God. Felt condemned. 
Conscience-stricken. His heart was too full of sorrow for sin to 
utter many words. Needed mercy. Felt his deep need. Could 
pray only for mercy. — (See following hymns: " Prostrate, dear Jesus," 
&C. 1 — "Depth of mercy." 2 — " Mercy alone." 2 — "Bowed with a 
sense of sin." 4 — "With broken heart." 5 — "Lord, like the publi- 
can." * — " Just as I am." 7 ) 

III. The Preference. (1.) The Pharisee was rejected, notwithstanding 
what he said of his goodness might be true (Prov. xi. 2, xvi. 18, 
xviii. 12 ; Ja. iv. 6 ; Ps. xviii. 27). Such goodness allied with 
humility would have been accepted (Less. §2). (1.) The Publican was 
accepted. Not because he was a sinner, but because he was a sinner 
penitent, humble, and crying for mercy (Ps. xxv. 7, li. 1 ; Tit. iii. 
5; 1 Jo. i. 9). He was accepted because he earnestly desired to be 
received, and went to God in the right way. 

Learn— 

I. To love, and honour, and frequent the House of Prayer. 

II. To examine yourselves when entering that House. 4 

III. To trust in God's mercy, and not in human righteousness. 

IV. To believe that, though a sinner, you may be heard, if penitent. 

Stennett 2 Wesley. 3 Montgomery. * Toplady. fl Elven. e Raffles. 7 Elliott. 



148 Less. 62. the RICH YOUNG kulek. (Notes.) 



Read Mark x. 17—31. (Matt, xix, 16—30 ; Luke xviii. 18—30.) 

17 gone forth, i.e. from the house, v. 10. . . . the way, the highway. . . . came 
one, a Ruler (Lu. xviii. 18), not the only R. that came to Jesus (Matt. ix. 
18 ; Jo. iii. 1 ; com. Jo. xii. 42 ; vii. 26, 48). . . . running, so earnest! . . . 
kneeling, so humble and sincere ! strange conduct of a ruler ! . . . Good 
Master, Teacher, or Rabbi, merely a courteous expression. . . . I do? a 
common question. Salvation is of faith, not works (Ac. xvi. 30). . . . 

18 eternal life, the first mention of this phrase in N. T. ... why . good. Jesus 
did not say he was not good. The R. saw that Jesus was good, but did 
not see how good. . . . none . good . God. You confess that I am the son of 

19 God, or else use the word good thoughtlessly, which ? . . . thou knowest, §c. 

20 He was a R. and must know. . . . observed. Few can say so much. Yet 
this R. felt that still more must be done to win eternal life. How then 
stands the case with those who have not observed, &c. ? (Matt. v. 20). . . . 
from youth. He was not so young as is thought. (1) He was a Ruler ; (2) 
He speaks of this youth as past. The term young was applied to men up 
to 40. He had all the advantage of a religious training (Ac. xxvi. 4 ; 2 

21 Tim. i. 5, iii. 15). , . . Jesus loved. He loves all that is good even in 
those who are not perfect. Jesus does not begin his discourse on ( the 
more excellent way,' by disparaging the past, as the manner of some 
teachers is. ... one thing , only one. For want of this, some who have 
many things come short of salvation (Lu. x. 42). . . . lackest=needest 
(from A.S. lecan, to deprive). Had the one thing, the rest would ha^e 
been easier. He would have thought less of them, and of his goodness. 

, . . . go . sell . give. To do this was not the one thing, but the proof of it. . . . 

22 follow me. This, then, was what he needed, to be a follower of Jesus. . . 
sad. How changed were his feelings ! he now saw how worldly his heart 

23 was. . . . went away. From Jesus to his ' great possession,' and so far as 

24 we know, never returned. Many leave Jesus for much less. . . . hardly . 
riches, enter. They have so many attractions and temptations. . . . astonished. 

25 Thinking his meaning was that the rich could not be sayed. . . . trust. 
Here lies the difficulty, that rich men, if good, are apt to rely on the good 

26 things they do with their wealth. . . . needle's eye, so the postern gate 
by the side of the chief gate was called. Camels laden with merchandise, 
arriving too late to enter before the great gate was closed, must be unladen 
to enter by ' the needle's eye.' So the rich must become poor to enter 
heaven. They must be stripped of self and wealth, &c (Matt. vii. 13, 14 ; 
1 Tim. vi. 7). {Nugent s Lands Sacred and Classical, q. in Jacobus ; Matt. 

27 xix. 24). ... impossible, i.e. to be saved. They are of themselves unwill- 
ing to count all loss for Christ. . . . possible. He can make them willing 

28 (Phil. ii. 13). ... left all. It was very little, yet all they had. . . . what 
have. Nothing, as a compensation for what they had left ; but much as 
the free gift of God's grace. God will be no man's debtor, but men are 
always debtors to God. (On v. 31, see Less. 63.) 



Sibbes, iv. 365 — 487. Eustace Conder's Notes on Matt., in loc. Grit. Eng. Test., 
on Mark x. 18. Olshausen on the Gospels, ii. 408 ff JStier's Words of 
Jems, iii. 24 ff. Lange on Matt. ii. 209 ff. 



(Analysis.) the rich yottHG ruler. Less. 62. Uft 

The lovely character — The earnest inquiry — The searching reply. 



I. The lovely character. A rich young ruler proposing an import- 
ant question to Jesus. How many of the rich never think of eternal 
life. Satisfied with their good things. Many more never think of 
Jesus. He was young. Not so young as we think. In the prime 
of life. Yet concerned about religion. Many put it off till old age. 
He had kept the law of God /yam his youth, having doubtless learned 
it in his youth. How many during this period forget, and play the 
prodigal's part. He was rich. Many are tempted by their wealth 
to be proud, and sinful. Think they may do as they please. Such 
was not his case. Jesus loved him ; not so much for his goodness, 
as for his ingenuousness, and humility. Very few such men, rulers, 
came in this way to Jesus. 

II. The earxest inquiry. (1.) Prompted by sense of demerit. He 
felt something more was needful than merely to observe the law 
outwardly. Was perhaps conscious that he loved his wealth too 
much. Did Jesus know that ? Might he not do something as a set- 
off against this one fault. (2.) Had respect to important object. 
Eternal life. What would his goodness and wealth serve him, if ha 
missed that? — "What shall it profit a man," &c. — (3.) Was the 
utterance of self-reliance. What shall I do ? Thought that because 
so rich he could do much ; and that he was willing to do anything 
for this. There was one thing he could not do because he was un- 
willing, i.e. follow Jesus. 

III. The searching reply. Jesus knew his heart. Knew his weak- 
ness. Went at once to the root of the case. One thing. Only one ! 
How the ruler's hopes might then have brightened ! Only one ! 
What is it ? I will soon do that. Part with your wealth. Alas I 
the very thing he could not do. He loved gold better than Jesus, 
and the poor. Cross .follow. &c. : become a Christian. , Live for God 
alone, and not for thyself. Went away ! Whither will one go, who 
goes away from Jesus ? We do not hear that he ever returned, 
Many go from Jesus, from the Sunday School, of whom we never 
hear again in this life. But we shall all meet again ; perhaps to part 
for ever. 

Learn — 

I. That Jesus loves goodness. 
II. That eternal life should be the aim of all. 

III, That only one thing is needful to win this life. 

IV. That all things without it will not benefit, and save. 
V. That we should seek the one thing now. 

VI That if we turn our back on Jesus we shall be lost for ever. 



150 Less. 63. the vineyard labourers. {Notes.) 

Bead Matt. xx. 1—16. 

1 For. This par. on rewards in the K. of God explains the last v. of Matt, 
xix. Peter had asked what they who had left ' all ' would have. Jesus 
now warns his disciples against a hireling spirit. . . . like, i.e. may be 
illustrated in this way. . . . householder. God is the great householder 
(Matt. xiii. 24; xviii. 23) (Zange). The head of a family (Eph. iii. 15) 
who keeps house (Eph. ii. 19 ; Gal. vi. 10), and has work done in the vine- 
yard. The Church is called a vineyard (Isa. v. 7 ; com. Jo. xv. 1 — 8). . . . 
early. Before sunrise (Jer. xliv. 4). . . . to hire. The custom still pre- 
vails in the E. for labourers to assemble with their tools in the market- 
place to be hired for the day (Jamieson's East, Cust. N. T. 218). ... 

2 agreed. Having agreed to this wage they had no right to complain 
afterwards (v. 12) that others had more in proportion, nor (v. 10) to 

3 expect that they would receive more. . . . penny = seven pence (Less. 48), 

4 . . . . third hoar= 9 o'clock a.m. . . . is right. They would expect less 
than a penny. Men who work for God always get as much as they 

5 deserve, and more than they have right to expect. . . . sixth hour = 12 

6 o'clock. . . . ninth=3 o'clock p.m. . . . about eleventh, too late to expect to 
be hired. What was so little work worth ? God has something for those 

7 to do who have been idle nearly all the day of life. Man will not then care 
to hire and pay, God does. . . . right 9 this was very little, as a matter of 

8 'right.' . . . even, the time for paying wages fixed by the law (Dent. xxiv. 
15). ... steward, the paymaster and overseer. . . . the last, the last to 
work shall be the first to be paid. The last to enter the K. of grace 
are often the first to enter the K. of Glory. Strive, therefore, to enter 
in, since none know but they have already entered the eleventh hour. . . . 

9 they . eleventh . penny. The reward was of grace, not ' right ' merely. How 

10 great their surprise and joy ! . . .first . supposed, more. What 'right' 
had they to do so ? They should have thought of the agreement. The 

11 householder was as good as his word. . . . murmured, without a cause, as 

12 men often do. ... last . one hour, in which they perhaps worked the 
harder out of thankfulness that, although so late, they were hired at all. 
They should rather have admired the goodness of the H. who hired such 
men, and paid them so well. . . . equal to us. Why not, if he pleased ? Men 
profess to do what they will with their own ; and not always act justly — 
why should not the just God ? They begrudged what was done to others, 
as well as coveted more than was their own due. . . .friend, servants 

13 and masters should regard each other as friends. Such, indeed, those are 

14 who understand their relation to each other. . . . didst . agree. The H. 
kept his agreement, the servant wanted to break it. ... take . is. Be 
content, what I give to another is no wrong to thee. Thou hast not less 
than you had reason to expect, if this man has more. . . . last, to work. . . . 
first, to be paid. . . . many called, to work for God. . . . few chosen, to 
receive the reward, because so few obey the call. 

Eustace Conder's summary of this Par., Comment on Matt. 339 ff. Trench, 
Par. 162 — 185. Lange on Matt., vol. ii. 228 ff. Alford's Intro, to Matt xx, 
Stier's Words of Jesus, iii. 43. Land and Book, 406. 



(Anal tj sis.) the vineyard labourers. Less. 63. 151 

Idling — Calling— Working — Paying. 

I. Idling. Those who idled were men who needed work. Whom 
work and its rewards would benefit. Themselves and families 
might be blessed by their work. They were in the market-place 
with their tools ; waiting, according to custom, to be hired. Some 
who were not called till late in the day, were perhaps unwilling to 
work in the beginning ; perhaps were not present when the first call 
was given. Important to be where the call of the master may meet 
us. Standing and waiting, and wishing, is not working. There are 
many idlers in the world. 

II. Calling. God calls men to work for him, in his vineyard. Some 
he calls early in life — Josiah, &c. He continues to call up to the 
eleventh hour. This call he sends in various ways. By his servants, 
his word, conscience, the Holy Spirit he calls. He confers a great 
honour by calling. The honour of working for him a sufficient re- 
ward. Those who have refused at one time are called again and 
again. Very sinful to refuse to obey, Prov. i. 24. There will be a 
last call. We know not how soon. It may be now. Call of Samuel. 

HI, Working. He calls to work ; away from idleness and sin. To use- 
ful work. (1.) For ourselves. To work out our salvation with fear 
and trembling. Follow after holiness. To increase in knowledge 
and grace. We are to work, while He works in us. " Fellow-labourers 
together with God. 5 ' (2.) For others. We must do good, as well as get 
good. How even children may work for God. < K Not preachers, &c, 
alone. This work brings comfort to the work er. The good are 
happy. 

111. Paying. God will be no man's debtor. He will give what he has 
promised. More than we deserve ; more than the most sanguine ex- 
pect. None shall have reason to complain at the little they get ; and 
if others get as much who have done less, there shall be no ground 
for fault-finding. For, after all, the reward is so glorious, that, as 
compared with the work done, it will be a free gift after all. He 
might not have called at the first, he might do mere justice at the 
last, and then where would our heaven be ? It is grace that calls, 
that accepts the work, that determines the reward, " By grace are 
ye saved," &c. 

Learn — 

I. All living without working for God, is but idling. 
II. Now that God calls us to work, let us not refuse. 

III. Our best works will not deserve heaven. 

XV* We all need the work of Divine grace in our souls. 

See Dr James Hamilton's " Life in Earnest. 



1 52 Less. 64. bartimeus. (Notes.} 

Read Mar. x. 32—34 ; 46—52. (Matt. xx. 29—34 ; Lu. xviii. 35—43.) 

32 In . way. Journeying from the coasts of Jordan, v. 1. . . . going up from E. 
to W. . . . to Jerusalem. Knowing what would happen. . . . went before^ 
eager to finish his work (Lu. ix. 51). . . . amazed they had not forgotten 
(Mar. ix. 31). . . afraid, on their own account. . . . the twelve, the chosen 
apostles who were to be specially prepared. . . . took again, he had warned 

33-4 them before (Mar. viii. 31 ; ix. 31 ; Lu. ix. 22 ; xviii. 31). . . . saying, 
&c. ; he knew precisely what would happen, and also the order of the 
events. Divine prescience. This was a few days before his death. Can 
we speak thus calmly of our death ? 

46 Jericho, 2 m. fr. Jordan, 20 fr. Jerusalem. Beautiful, rich, voluptuous 
place, city of palms (Less. 48) (Josh, vi.) . . . Bartimeus = son of Timeus. 
Bar, Aramaic = son of . (Barnabas s. of consolation ; Barjona, Barjesus, 

47 Bartholomew, s. of Tolmia, &c). . . . begging, he was blind and poor. . . . 
heard, having probably asked what the tumult meant. . . . Jesus of N 
Most likely spoken in scorn (Jo. xix. 19). Nazareth proverbially con* 
temptible (Less. 12). . . . Jesus, s. of David, i.e. thou true Messiah: this faith 
was superior to popular opinions (Jo. ix. 22 ; xii. 42 ; Lu. i. 69, 70). 
Messiah was to heal the blind (Isa. xxxv. 5). ... have mercy, the Jews 
believed that bodily ailments were punishments for sin (Jo. ix. 2. Less. 44). 

48 Hence prayer for sight was a cry for mercy in the wider sense. . . . many } 
even of the disciples, who often made mistakes (Matt. xix. 13 ; Mar. ix, 
35). ... charged, peremptorily ordered. . . . hold . peace. Jesus too 
busily engaged (Mar. v. 35). . . . cried . more : earnestness in proportion to 
hindrance ; with him it was now, or never. He might not see Jesus 
again. Many, through lack of earnestness, have missed the blessing that 

49 was near. . . . stood still, arrested by a blind man's prayer, at such a time ! 
.... commanded. Could have cured without, but would have hinderers— 

50 help, and teach men their duty to the helpless. . . . comfort. There ia 
reason for comfort when Jesus calls. He calls us by his word and his 

51 servants, &c. . . . and he, believing, showed his faith in this way, by a 
prompt obedience. . . . cast . garment, a long, loose, tattered robe, which 
now would be in the way ; as our righteousness is when Jesus calls. . . . rose, 
from the dust, as we must from indolence and sin. . . . came . Jesus, led 
by others, or following the sound of the Saviour's voice. . . . what . thou ; 
Jesus knew, but would have others mark the faith of this man, and 
the cure. . . . my sight. If that were restored, then the cause — sin, would 
be forgiven (Note on v. 47). . . . go away. It is done as you desire. . . . 
faith, not thy merits, nor thy prayer. He will not bless us except we be- 
lieve (Matt. xiii. 58). . . . immediately. This long blindness was soon 
cured. . . . followed Jesus, in the way leading up to Jerusalem. If he has 
saved us, we shall follow him in the way that leads to the heavenly Jeru- 
salem. 

Trench, Miracles, 428. Lange on Mark, in loc. Olshausen on N. T., ii. 437 
Granville JPenn' 's Sup. Annot. 47. Stier's Words of Jesus, iii. 83. E. Conder* 
Notes on Matthew, 348. Ellicotts Hul. Zee, 274 (and note). Westcott 
Gospel Miracles, 52. JEbrard's Gospel History, 362. 



(Analysis.) RAKTIMEUS. Less. 64. 153 



The way-side beggar — Tlie mistaken spectators — The wonderful cure. 

1", The way-side beggar. Poor, blind, helpless. Three degrees of 
human wretchedness, each an illustration of the unrenewed man's 
religious state. Poor ; if without God and having no hope in the 
world. Blind ; if not able to see the love of God, and sinfulness of 
sin. Heirless ; could not restore his sight, or mend his condition. 
Could do one thing : — pray to Jesus. This he did. Xote his prayer. 
11 Son of David." HI. of faith — people said. ''Jesus of Xazareth." 
Note his earnestness — " he cried aloud."' Xote his importunity — 
'• So much the more.'' All this for sight, which he called a •'mercy." 
How much more should we pray believingly. earnestly, importunately, 
for greater mercies ! Do we feel our need of them as deeply as 
Bartimeus did his need of sight ? If not. should not our insensibility 
concern us \ How great the concern of God ! How little our own ! 

II. The MISTAKEN spectators. Mistaken about Jesus. Only — " Je- 
sus of Xazareth ! ° A wonderful man — nothing more. If only a 
man, they might be right in thinking he would not notice a poor 
blind beggar. Neither the priest nor the Levite took practical notice 
of the wounded traveller. But he was more than a man. '■ His 
thoughts, not as our thoughts."' He who feeds the ravens will 
listen to the poor and needy. " Charged him" "We too have been 
thus ' charged.' by Satan, the world, our own hearts. Jesus so re- 
buked these men. that the hinderers became helpers. He that is 
not with Christ is always against him. 

III. The wo>~dereul cuee. Performed by Jesus in the midst of im- 
portant conversation ; in view of his death ; a few days only before 
his crucifixion ; about which he was talking at the time. See rv. 
32 — 84. There is nothing now to hinder his hearing our prayer. 
He ever liveth to make intercession. ••' Commanded : " the very 
men that hindered before shall help now. If we have hindered 
any, we must learn to help. He asked only for sight. Had more 
than he asked. Was made whole. Followed Jesus. Whom Jesus 
blesses, follow him. Gratitude and grace constrain them. And Jesus 
leads his followers to the heavenly Jerusalem. 

Learx — 

I. The greatness of Christ's mercy. 
II. Xone need despair of Christ's mercy. 

III. We should help all who seek mercy. 

IY. We should all follow Jesus " in the may* 

Y. Those who follow him now, will reign with him hereafter. "No 
cross, no crown." 



154 Less. 65. ZACCHEUS. (Notes.) 

Read Luke xix. 1 — 10. 

1 through Jericho, i.e. on his way from beyond Jordan (Mar. x. 1, 32 ; Lu. 

2 xviii. 31) to Jerusalem. . . . behold : here happened a circumstance to be 
noted. . . . Zaccheus, a name from root, sig. "to be pure or just " (Ezra ii. 
9). Z. was a Jew (v. 9). Publicans were often foreigners. . . . chief, a 
receiver-general of taxes, having collectors under him. On account of 
trade in fruits, &c, a chief publican was appointed to this city. . . . rich. 
Probably had grown rich as a farmer of the taxes. 

3 sought : and therefore made a great effort. . . . to see, as yet he had only 
Jieard about him. . . . who . was, what manner of person. He was moved 
by curiosity (Jo. xii. 21), and perhaps by other feelings too. . . .press : 
the crowd (Mar. ii. 4 ; v. 27 — 30; Lu. viii. 19). ... little stature. Un- 
able to see over the heads of others. 

i ran : this rich man ! very eagerly. . . . before, the crowd. . . . climbed up. 
His curiosity or faith surmounted difficulties. . . . sycamore. {Land and 
Book, 22, 23. Amos vii. 14; Lu. xvii. 6.) A species of fig-tree resem- 
bling the mulberry in appearance. . . . to see, not thinking to be seen. 

5 he looked up. He knew Zaccheus was there ; and was seeking Zaccheus, 
as Zaccheus was seeking Jesus. . . . saw him. He was not concealed by 
the foliage of the tree. . . . Zaccheus. Jesus knew his name, and all about 
him. . . . make haste. Jesus had no time to lose, he was hurrying to Jeru- 
salem. . . . to-day : the only day I have, the day of salvation to thee (v. 9). 
. . . abide . house. Did not wait to be invited, but royally — like the king 
he was — invited himself to his subject's house. 

6 haste . down : prompt obedience pleasing to the Lord, and a proof of sin- 
' cerity. . . . received, to his house and heart. . . . joyfully, not merely as a 

duty of hospitality (Heb. xiii. 2). 

7 they all. The crowd, especially those who were Pharisees. . . . murmured. 
He had gone self-invited ; for him, an unusual course. . . . sinner, Publi- 
cans were deemed such by others (Lu. xv. 2). 

8 stood, attitude of respect. . . . Lord. His address showed his respect, and 
faith. . . . half not merely a tenth. The ' sinner ' was more benevolent 
than the Pharisee. . . . four -fold, according to Roman law, Jews restored 
only one-fifth additional, voluntarily (Num. v. 6, 7). This seems to have 
been what he now resolved should be henceforth his custom ; not what had 
hitherto been his habit. 

9 this day, on which these fruits meet for repentance were produced. . . . sal- 
vation. The greatest possible blessing for sinful man. Rich Zaccheus was 
never so rich before. . . . come . house. Jesus had gone thither, and was 
joyously welcomed (Matt. i. 21 ; Less. 1). The name of Jesus suggestive of 
the blessing he gives. . . . S. of Abraham. He was a true son of Abraham ; 
a Jew inwardly (Rom. ii. 28, 29). Not all that Zaccheus would give to the 
poor, was equal to what the Saviour had given to him. 

10 seek, as Jesus had sought Zaccheus. . . . and save, with all the powers of 
an endless life. . . . lost, even Zaccheus, whom men accounted most utterly 
lost. 

Ellicotfs Hul. Lee, 275. Robertson's Sermons, vol. i. 79; ii. 213. Adams, 
ii. 209. Personal Names of the Bible, 491. Thomson, Land and Book, 22, 
23. Jacobus on Luke, inloc. Stier's Words of Jesus, iv. 314. Olshausen on 
Gospels, ii. 438. Ebrard's Gospel History, 362-3. 



Analysis.) ZACCBL^tJS. Less. 65. J 55 

A good desire entertained — worked out — rewarded. 

I. A good desire entertained. We desire to see Jesus. Desire 
of a rich man. An uncommon thing. Well for him that he had 
such a wish. No other sight had done him half the good. Eich 
men need to see Jesus, as much as others. The desire grew out of 
the report he had heard of the fame of Jesus. How strong should 
our desire be who have heard so much more. Many see Jesus 
without much benefit, because they look at him with an evil eye ; as 
the Pharisees, Pilate, &c. ; or because they look at him with their 
mental eye alone. To such he may be a wonderful historical person- 
age and nothing more. To be benefited by seeing Jesus, we must 
look at him with the eye of penitence and faith ; and see him as oui 
Saviour, Then we shall see that he died for us. No other sight 
than the crucified Jesus, believingly looked upon, will save us. The 
Israelites believed when they looked on the brazen serpent. 

II. A GOOD desire worked-OUT. Many have this desire, but take no 
steps to realize its end. Zaccheus did. There were difficulties in 
the way, as in the way of most who would see Jesus. A crowd of 
people. Many people are in our way. Wicked companions and the 
like. Crowds of evil thoughts, &c. He was a little man. We too 
are little in both grace and knowledge. We stand on the low ground 
of habit, prejudice, &c. He ran before. We must separate ourselves 
from hinderers, as Christian ran from the City of Destruction. He 
climbed a tree. If we feel our littleness, we shall try to rise in 
prayer and knowledge, &c, to a better view of Jesus. The mere 
desire alone would not have done all this. 

Ill A GOOD desire rewarded. God knows all our thoughts. God in 
Christ knew the wish of Zaccheus. He spoke to Zaccheus by name 
(Jo. x. 3) . Encouraged him to come down, and not fear the crowd. 
Afforded him not a passing glimpse on the road-side, but a delight- 
ful interview in his house. Though men despised him, Jesus hon- 
oured him. Left behind him the best of all blessings : — Salvation. 
Zaccheus richer now than ever. He must leave other wealth, but 
this could not be taken away. Rich for ever. 



Learn — 

I. Do you desire to see Jesus, as your Saviour ? 
II. What are you doing to compass this desire ? 

III. Jesus is now passing by, you may see him now 1 

IV. Only believe. " He that believeth on the Son hath life/ 



156 Less. 66. parable of the pounds. (Mtes.) 

Read Luke xix. 11 — 28. 

11 heard , things. Probably in the history of Zaccheus ; which was most likely 
on the outside of Jericho towards Jerusalem. . . . added . spake, Hebraism 
= continued speaking. ... because. Reason of parable two -fold. (1.) Near- 
ness of Jerusalem, excited their hopes. (2.) They had wrong views of his 
kingdom. Thought more of it objectively, than of needed fidelity on their 

12 part (Ac. i. 6). ... nobleman, a prince. Jesus a true Prince (Ac. iii. 15; 
Rev. i. 5). . . .far country. Heaven. ... receive, kingdom (Ac. v. 31; 

13 Rev. xiv. 14). ... return, back to his servants (v. 15). ... called. Before 
he set out. . . .pounds, (Heb. term). P. or mina=sibout £3. Each had 
one. Equally distributed to show comparative improvement. . . . Occupy 
(Ex. xxxviii. 24 ; Jud. xvi. 11 ; Heb. xiii. 9), from Lat. occupare. Lay hold 

14 of, use, trade with. . . . citizens, not the servants (Jo. i. 11). ... message, 
actions of men are constantly rejecting Jesus. . . . will not : a deliberate 
insult (Jo. xix. 15 — 21 ; Ac. xvii. 7; Rev. xvii. 14; xix. 16). ... re- 
turned. At his glorious coming. . . . every man, each one. Personal account 
to be rendered (Rom. xiv. 10 ; Heb. xiii. 17). ... gained. No idea was 

16 entertained of any being lost, or unimproved. . . . thy pound, not my. . . ; 

17 gained. By judicious trading. . . . ten, a large increase possible. . . . well 
done, §c. The master's praise, the chief reward. . . . very little. Only one 
pound. . . . ten cities : a city for a pound ! The reward corresponds, not to 
the one given, but to the 10 gained. A hint here of degrees of reward. . . . 

18,19 five. Less fidelity, and perhaps less ability. . . .five cities. Reward 
20 measured by the gain. . . . another came. Forced to come, would gladly 

have sent. . . . thy pound, neither more nor less. . . . kept, not used. . . . 

laid up, very carefully. . . . napkin, lit. a little cloth, from It. nappa, table- 
21' cloth, n. the diminutive {Bible Word-book, 331). . . .feared. He should 

have loved (1 Jo. iv. 18). ... austere: false view of character. . . . takest 

22 up, §c, proverbial saying (Matt. xxv. 24). . . . out . mouth (Matt. xii. 37) ; 
might have otherwise condemned, even this shall be sufficient. I will 

23 suppose that what you say is true. ... Wherefore. If you were too timid, 
or too indolent to strive sincerely as a steward. . . . bank, money-table, 
Gk. = the exchange table (Matt, xxl 12). ... usury. Lawful interest 
(from Lat. usura, interest) (Ex. xxii. 25 ; Lu. xxv. 36 ; Matt. xxv. 27). 

24 them, by. His attendant angels (Mar. viii. 38). . . . Take .pound. The 

25 time for improvement is now past. . . . they said, amazed at his magna- 
nimity. They saw the Lord did not want wealth, but fidelity in his serv- 

26 ants. . . . hath ten. They thought he had enough. . . . that hath, having 
by faithful service increased his original trust. . . . given : still more as a 
reward. . . . hath not, faithfully used. . . . taken away, what was at first 

.27 entrusted to him. He shall be utterly bankrupt. . . . those . enemies, the 
citizens, v. 14. ... before me. Their punishment the worse that it was in 

28 his presence (Rev. vi. 16, 17). . . . went before (Mar. x. 32). . . . ascend* 
ing up. Not only as Jerusalem was the capital, but also as it was of ele^ 
vated situation (Ps. xlviii. 2). 

GrfMvell on the Parables, iv. 418. Trench, Parables, 512. JEllicotfs Hul. Lee., 
275, and note Granville Penn's Annotations, 245. Stier's Words of Jesus. 
iv. 321. 



(Analysis.) parable of the pounds. Less, 66. 157 

The trust reposed — The occupation enjoined — The account exacted. 

I. The trust reposed. (1.) The same to each. Note the purpose 
of this equality (v. 13, ».), Compare with parable of talents (Matt, 
xxv. 11 — 30). Here learn that if men could be reduced to an equal- 
ity there would be soon a great difference. (2.) A small amount to 
each. Enough for the purpose. Moral qualities more tested by 
fidelity in small matters than in great. He only will be fit to bear 
rule who has been faithful in little things. He will have more of 
little than great matters to attend to. A proud and overbearing 
man would treat with contempt so small a sum. And be unfit also 
for greater trust. Providence trusts the generality of men with only 
a ;; pound; " i. e. a small deposit. There is not after all a great 
difference between the natural possessions of men. The difference 
is in the end. 

II. The occupation enjoined. (1.) Involved uncertainty as to dura- 
tion. Till I come. The day and hour knoweth no man. Glory 
of God to conceal a thing. This to keep men constantly watchful, 
and to be ready to give account at any time. (2.) Necessitated 
fidelity. Occupy. Not merely preserve without diminution, but 
use for increase. (3,) Required ability. Small affairs often require 
more skilful management than large ones. Loss cannot be so well 
sustained. Patience, prudence, perseverance needed for judicious 
use of small capital. The same is true, whether that capital be 
mental and moral, or material. 

ITT. The*, account exacted. (1.) Exacted from each one. Personal 
responsibility. (2.) Enforced the truth from each one. No evasion 
here, or • cooking ' of accounts. The whole gain of the successful, 
and the whole loss of the indolent and proud, must be revealed. (3.) 
The account must be given to the Prince himself. (4.) Fidelity in 
little things lead to a great reward, (5.) The only grumbler is he 
who has done nothing. This is often the case. (6.) The reward is 
equivalent to the gain, i. e. the measure of fidelity, not the trust. 
(7.) He who had done nothing was punished for what he had left 
undone. Sins of omission. Not sufficient to have " done no harm," 
man must do good. 

Learn — 

I. Be thankful that any, even a little, trust is reposed by the Prince. 

II. Seek to be always ready against his return. 
III. Learn to be faithful in the use of little things. 
IT. The greatest trust in our hands is the message of salvation. 

Y. By proper use it may bring forth a hundred-fold of the fruits ot 
righteousness. 



158 Less. 67. bethahy. — no. hi. {Notes.) 

Read John xii. 1 — 11. (Matt. xxvi. 1 — 16 ; Mark xiv. 1 — 11.) 

1 six days before. These six days are of great interest. As far as they may 
be ascertained, the events of each should be studied in their order (Less. 68). 
, . . Passover (Lev. xxiii. 5; Ex. xii. 6, 14, 18; xiii. 3, 10; xxiii. 15; 
xxxiv. 18; Num. ix. 2, 3 ; xxviii. 16, 17; Deut. xvi. 1—8; Josh. v. 10). 
The feast appointed to mark the exemption, or passing over of the Jews, 
when the angel smote the first-born of Egypt. Those who were passed 
over had sprinkled their doors with the blood of a lamb slain for the pur- 
pose (Gen. xxii. 8 ; Jo. i. 29, S6; Rev. xiii. 8 ; 1 Cor. v. 7). ... Beth- 

% any (Less. 46, 49). . . . supper ■, at the house of Simon the leper (Matt, 
xxvi. 6; Mar. xiv. 3). ... Martha. This was characteristic of her (Lu. 
x. 40). She, with Lazarus and Mary, may have been invited as well-known 
friends of Jesus, or may have been relatives of Simon, who probably was 
one whom Jesus had healed. 

3 ointment : anointing common among Jews (Ex. xxviii. 41 ; xxx. 23 — 33 ; 
2 Sam. xiv. 2; Ps. xxiii. 5; xcii. 10; Eccl. ix. 8; Matt. vi. 17). Kings 
especially anointed (2 Sam. xix. 10 ; 1 Kings i. 39 ; xix. 15, 16). Word 
Messiah = anointed : applied to Jesus, it means that he was set apart to 
his special work. . . . spikenard, lit. nard. Plant of grass-kind, from 
which a precious oil was extracted. The bottle in which it was preserved 
was termed an alabastron, from a town in Egypt of that name, where they 
were made (Matt. xxvi. 6). 

4 Judas. John alone specially named him; perhaps he spoke, and the rest 

5 approved. . . . 300 pence = about £8. This proves its value. . . . the poor. 
Jesus, the poorest of the poor — the representative of the poor — whom 
Judas was about to deprive of his all — his life. 

6 cared . poor. Or he would have cared for Jesus. . . . bag, the common 
purse. Probably Judas was led by his covetousness to seek this post of 
treasurer. His love of money was his ruin. (Zech. xi. 12; Matt. xxvi. 
14, 15; xxvii. 3—5; Jo. xvii. 12; Ac. i. 16—20, 25.) 

7 alone, do not interfere with her. . . . against, in preparation for . . . day , 
burial. It was the Jewish custom to anoint the dead (Mar. xvi. 1 ; Lu. 

8 xxiii. 56). ... poor, §c. Christianity cares for the poor. Christian lands 
abound in benevolent institutions, and philanthropists. The poor were 
a part of the legacy Christ left to the church. He and his Fathe* 
were one in this also, that they cared for the poor. . . . me . not always 
Let us be kind to our friends, knowing not how soon we may lose them. 
Mary did know ; she thought no gift too great to one whom she would soon 
see no more. 

9 much . knew. It was noised abroad. . . . Lazarus also. They knew they 
would find him where Jesus was. Men raised from the death of sin should 
be found also in the company of their Saviour. 

10 Lazarus . death, who has done nothing, but who had been the involuntary 
subject of a great miracle: hence they ' consulted ' to find out some plea 

11 Lu. xvi. 31). ... because. This supplied them with a motive, but did not 
furnish a reason. They ought themselves to have believed. They hated 
Lazarus, because they hated Jesus (Jo. xv. 18 — 21. 

EllicotVs Rulsean Lecture, 284. Good Words, 1861, 416; ibid. 1862, 249 ff. 
Adams' Works, ii. 221. Belfrage, Sac. Dis., 246. Gilpin' s Practical Dis- 
cottrses, 133. Granville Penn's Annotations, 276-7. Ebrard' * Gospel His- 
tory, 366. Stier's Words of Jesus, vi. 58. 



{Analysis.) bethany: — NO. in. Less. 67. 159 



Hie sacrifice of love — The rebuke of covetousness — The argument oi 

wisdom. 

I. The sackifice of love. Mary's anointing of Jesus. Observe (1.* 
"What Mary gave. The ' Alabastron ' of precious and perfumed 
ointment. Rare and costly. Not demanded, perhaps not absolutely 
needed. Love does not measure its offering by a bare utility ; not 
by a legal claim. It does all it can, not as little as possible. Too 
much, rather than just enough. Gives what, without censure, even 
might be kept for self. Treats Christ's cause and people as many 
treated Jesus. (2.) What Mary did. Anointed with this precious 
ointment — perhaps first purchased for herself against special occa- 
sions — even the feet of Jesus. Things worthy of our highest uses, 
are honoured when used in the lowliest uses of religion. What is 
worthy of our head, honoured by being laid at the Master's feet. 

II. The rebuke of covetousness. Judas's criticism. (1.) Waste 1 
because his plan was not adopted. He thought not of the good that 
was done, but of what might have been done. Many things given 
in the service of religion seem 'waste ' to some men, who are not 
able to appreciate the good received by the donor. Much spent on 
churches, chapels, missions, &c. Waste, say some. If the exercise of 
love in the givers were the only result, that would be worth all. (2.) 
He had an excuse. The poor ! He was one of those who are always 
11 looking at home ; ' ' who do so with shut eyes, who see little, and 
do less. Would not the 300 pence have been wasted, had they been 
entrusted to him ? He wasted the price for which he sold his Lord. 
Mere utility is often waste ; as when to save money, it also stultifies 
benevolence. The fragrance of love's gifts fills the world. What 
would the world be without this waste ? 

III. The argument of wisdom. (I.) I shall not be here long. Jesus 
is not long — in this life — with any of us. Let us make much of this 
guest. Do what we can now. Not save our " Alabastron " till in 
death we do not need it. We may not have the opportunity of 
making a sacrifice to-morrow. (2.) You will always have the poor. 
These Jesus loved and cared for. This legacy was not forgotten 
(Ac. iv. 31 — 37). Nor are the spiritually poor forgotten. Wit- 
ness the mission enterprise. How much will Judas give ? " Inas- 
much as ye did it to one of the least," &c. 

Learn— 
I. To love Jesus and show it. 
II. That no gift consecrated to Jesus is wasted. 

III. The best gift is a broken heart, the perfume of whose penitence anu 
faith is pleasant to the Lord. 



160 Less. 68. PROCESSION TO JERUSALEM. (Notes.) 

Read Matt. xxi. 1 — 11. (Mar. xi. 1—11 ; Lu. xix.' 29—44 ; Jo/iii. 12—19.) 



The following is, with, approximate exactness, the order of events in 
passion week : (Nisan 9) Apr. 21, Saturday (Sabbath). Jesus at Bethany. 
Evening at house of Simon the leper (Less. 67). (N. 10) Apr. 2, Sunday. 
Enters Jerusalem. At night, Bethany (Mar. xi. 11). (N. 11) Apr. 3. Monday. 
Fig-tree cursed; Temple cleansed. Returns to Bethany (Mar. xi. 19). (N. 12) 
Apr. 4, Tuesday. Fig-tree withered ; Temple revisited ; Destruction of city 
foretold. (N. 13) Apr. 5, Wednesday. Jesus at Bethany. (N. 14) Apr. 6, 
Thursday. Passover sacrificed ; Disciples prepare passover ; Jesus visits Jeru- 
salem ; Last supper. (N. 15) Apr. 7, Friday. Betrayal, Trial, Crucifixion, 
Burial. (N. 16) Apr. 8, Saturday (Sabbath). Jesus 'in the sepulchre. (N. 
17) Apr. 9, Sunday. Resurrection (Less. 84). 

1 Bethphage = house of figs. Small village S.E. of Mt. of Olives. Beth- 
any on the W. of the Mt. Make a triangle. The apex is Jerusalem, 
2 m. fr. base ; at left-hand extremity of the base is Bethany ; and the 
right, Bethphage. (If this is not the precise relation of these places it is 
near enough for practical purposes.) 

2 the village. They had come to Bethphage ; this village would therefore 
seem to be Bethany. . . . straightway, easily. . . . ye . find. Note the om- 
niscience of Jesus. . . . ass. Kings forbidden use of horses (Deut. xvii. 
16 ; 1 Ki. xxxiii. 34 ; 2 Sa. xviii. 19 ; 1 Sa. xxv. 20 ; Jud. x. 4). 

3 Lord = the* master. In Bethany, where Jesus was so well kn^wn, this 
would be understood. . . . fulfilled . prophet (Isa. lxii. 11 ; Zech. ix. 9). 

7 ass. Jesus, the Prince of Peace, was meek and lowly ; horses were more 
suited for war (Job xxxix. 19 — 25; Ps. cxlvii. 10; Pr. xxi. 31; Jer, 
viii. 6). ... clothes. The loose garments of the E. being adapted for this 
purpose (2 K. ix. 13 — ). This was a signal mark of respect. 

8 branches, specially of the palm, as denoting joy (Jo. xii. 13 ; com. Rev. vii. 
9). — (See Kitto's Pict. Bib. on Joel i. 12.) . . . multitudes, many were 
present at the feast. How many of these presently cried " away with him ! 
crucify him ! " 

9 Hosannah, lit. " Save, I pray," used as a shout of triumph. (The people 
quoted Ps. cxviii. 25, 26, but note v. 27, of which Jesus may have thought.) 
. . . S. of David. How true the application to Jesus, but how little they 
saw it ! ... highest, i.e. in heaven (Lu. ii. 14). 

10 all . city, the people of Jerusalem. . . . moved, stirred, excited. . . . Who . 

11 this, of whom this is said, and for whom all this is done ? . . . said, who 
had just, S. of David. . . . Jesus . Nazareth . Galilee, notwithstanding it was 
said (Jo. vii. 52). How true are men to their convictions at times, in 
moments of excitement. Men need rousing to think, speak, and act rightly. 

Ellicott, Bui. Lee, 285— 290. Stanley, Sinai and Palestine, 156 and 189. 
Smith's Diet, of Bible, i. ,1028—1032: Bethphage. Roberts' Holy Land, i. 
Plate 4 and 16. Robinson's Palestine, i. 433, 473. JEJ. Conder's Comment, on 
N. T. in loc. Jacobus on Matt. xxi. Grit. JSng. Test, on ditto. Ebrard's 
Gospel History, 369. Thomson's Land and the Book, 697, and on the palm, 
48—50, Burder's Orien. Oust., 199, 260. Hall's Contemplations, 238. 



{Analysis.) procession to Jerusalem. Less. 68. 161 

The Prince of Peace — The rejoicing multitude — The envious Priests. 

I. The Prixce of Peace. Who was he? Jesus. King of kings. 
Consider his conquests. Sin, death, and hell had fled before him. 
Now on his way to his last victory. His hour was come. His life, 
in regard to these foes, had been a triumphal procession. Yet he 
rode now on an ass. Emblem of his peaceful character. Not in a 
chariot drawn by proud war-horses. Knew the consequences. Yet 
entered Jerusalem in this public and imposing way (Mar. x. 32 — 
34). A more quiet entrance might have avoided the result, or post- 
poned it. Suggestive of his yet more imposing and triumphal pro- 
cession to another metropolis — the heavenly city (see Ps. xxiv.). 
Then as the King of Glory attended by saints and angels. If we 
would follow him then, we must do so now ; and receive him into 
our hearts. 

II. The rejoicing multitude. They had heard of his fame. Resur- 

rection of Lazarus, &c. Perhaps thought he would declare himself 
a king. Some had already tried to make him a king by force. 
What force have we used to make him our King ? (Kingdom of 
heaven suffereth violence, &c.) Are we his subjects ? The people 
went out to meet him. Are we waiting for Jesus, or meeting him ? 
The children also sang his praises. They imitate their parents. 
Power of imitation. Force of example. When parents greet the 
Lord with a welcome to their hearts, then may even young children 
be expected also to love the Saviour. If the children lack this ex- 
ample, let them seek to benefit their elders. This prophesied of 
children (Ps. viii. 2). 

III. The envious Priests. Jesus was drawing to himself notice and 
praise which they had never had. Many expect to be more praised 
for their emptiness, than others for their fulness. They were specially 
angry at the purification of the temple, which was a tacit rebuke of 
their indolence, or avarice (Less. 69). Had not the courage to attack 
Jesus on these grounds, but wished to make him unpopular by turn- 
ing him against the children. They hinted that by accepting these 
Hosannahs, Jesus was guilty of arrogating to himself Divine hom- 



Learx — 

I. That Jesus as Prince of Peace brings peace to us. 
II. That he should have a hearty welcome from us. 

III. That we should rejoice in the praise that others, and especially Jesus, 

receive. 

IV. That if we truly sing Hosannah here, we shall join in singing Halle* 

lujah in heaven. 



162 Less. 69. the fig-tree cursed. (Notes.) 

Read Matt. xxi. 12—22. (Mark xi. 11— -22.) 

12 went, Ap. 4, Tuesday, Nisan 12th, Less. 68. He had inspected the tem- 
ple on the previous evening (Mar. xi. 11), and decided on his course of 
action. Now returns, when the courts are thronged, to carry his resolution 
into effect. . . . cast out, from the outer, and least sacred court. He had 
commenced, as he now closed his ministry (Jo. ii. 13—17). . . . bought . sold. 
Traffickers in requisites for sacrifices. . . . money-changers. Persons from a 
distance bringing the money of their localities, might here exchange it for 
money current in Jerusalem. These money-changers received a commission 
of about 10 per cent. ; an interest on loans ; and were not free from fraudu- 
lent practices (Matt. xxv. 16, 27; Lu. xix. 23, 45, 46). . . . sold doves 

13 (Lev. xii. 6 — 8). . . . written (Isa. lvi. 7). Intended for spiritual, these 
people had degraded the temple to secular uses. . , . den . thieves (Jer. vii. 

14 11 ; com. Mai. iii. 1—3. . . . lame . blind (Isa. xxxv. 6.) He had a frown 

15 for sinners, and a smile for the miserable. . . . wonderful. Single-handed 
he had done what many dared not attempt. . . . displeased. They derived 
a profit from a traffic which they ought to have forbidden, (com. Ac. xix. 

16 25). ... these say ? Ominous silence concerning the abolishing of the 
traffic, while they vent their ire upon the poor children. . . . Jesus saith. 
He took the part of the little ones (com. Matt. xix. 13 — 15). . . . read ? 

17 (Ps. viii. 2). ... left them. Having done this work, and the evening 
having come (Lu. xxi. 37). . . . Bethany. Probably to the house of Martha 
(Lu. x. 38). ... morning. This was on the morn of the day before 
(Mar. xi. 12), (Monday). On the way to the temple, on Tuesday, the 
tree was withered up (Mar. xi. 20). [Matt, condenses the history; and 

18 presents the event in a brief, unbroken narrative.] . . . hungered, and 
though he had compassion on the multitude (Matt. xiv. 15 — 21) was con- 

19 tent himself with such food as this. . . .fig-tree, of which the fruit comes 
with, and often before, the leaves. The leaves would therefore be the pro- 
mise of fruit. . . . came . found. He knew without coming. The seeking 
and cursing were symbolical. By coming he provoked attention, and im- 
pressed the lesson. . . . leaves only. A pretentious tree, like the Jewish 
nation. . . . no fruit . henceforth, one mir. of judgment among many of 
mercy and grace. This not anger, but a symbolical act. The tree not 
private property, — growing by wayside ; useless, because fruitless. . . . pre- 
sently = forthwith. 

20 saw it, i. e. the day after. . . . marvelled. So different was this from hia 

21 usual course. . . . shall . done. If it be right to make this request, and not 

22 presumptuous; and also expedient to grant it (Matt. viii. 12). . . . ask, 
that is right and fit (Matt. vii. 7 ; Mar. xi. 24; Ja. v. 16 ; 1 Jo. iii. 22; 
v. 14). Mark adds, xi. 22, " Have faith in God," which may mean, * as 
certainly as we see that withered tree, so surely shall God bring to pass 
the thing symbolized ; i. e. the withering away of the nationality of the 
pretentious Jewish people.' (Heb. vi. 7, 8.) 

Ellicotfs Hul. Zee, 293-4. Trench, Miracles, 435. BalVs Contemplations, 243. 

Child's Church at Some, ii. 26. Money- Changers, Lightfoot, i. 213, 550-1 ; 

*dldren crying, ibid. 1089 ; vv. 21, 22, ibid. 254; Fig-tree. Land and 

Vook, 349. See Art. Fig-tree in Treasury of Bible Knowledge {Longman), 

. most useful work for S. S Teachers. Jamieson's East. Cust. N. T. % 225-6. 



(Analysis.) the fig-tree cursed. Less. 69. 163 

The fig-tree flourishing — The fig-tree examined — The fig-tree withered. 



I. The fig-tree flourishing. (1.) Observe its nature. Not a com- 
mon thistle, from which men do not think to gather figs (ITatt. vii. 
16). But a fruit-bearing tree. 111. : Sunday-school children, &c. 
Such not like heathen children, and others without Christian privi- 
leges. (2.) Note its situation. By the way-side. Provoking atten- 
tion, and inviting inspection. Such human trees are often more 
anxious to be noticed than the really fruitful. (3.) Note its appear- 
ance. Covered with leaves. Therefore (see note v. 19) fruit might 
be reasonably expected. It made a fair show, and a bold promise. 
Fairly challenged criticism. Do we in any wise resemble this tree ? 

II. The fig-tree examined. (1.) The Lord was hungry. He needed 
fruit. He needs our fruitfulness. Times and seasons in church-life 
when the Lord needs the special fruitfulness of his people. As times 
of coldness, contention, &c. (2.) It was seasonable as respects the 
tree. " The time of figs " in the general " was not yet." This one 
the more conspicuous on that very account. It outrivalled and sur- 
passed the rest in forwardness. This was a tree of a kind that pro- 
duced early-figs ; not of the sort that produced the harvest called 
" the time of figs." The leaves proved that however distant the fig- 
harvest, "its time of figs had come." (3.) It was carefully con- 
ducted. Not a casual and distant glance. The Lord went up. 
" Came and found." He knew without going, but went to show his 
care, and awaken thought. 

III. The fig-tree withered. (1.) Its leaves did not save it. There 
ought to be leaves, and not less fruit. There might be leaves with- 
out fruit ; but certainly not fruit long before the leaf. Profession 
without reality there may be. But there will not long be reality 
without profession. (2.) The Lord cursed it to show how hypocrisy 
deserves to be treated. By such the world is apt to be deceived, 
touching the nature of religion. This lesson teaches us that religion 
is not outward form nor leafy show. Tree known by fruit, not leaves. 
Many have the form of godliness who deny the power. Their end 
is nigh. (3.) Those who persevere- in hypocrisy may be bereft of the 
power of producing fruit. Hypocritical and perfunctory habits de- 
stroy this power. Thus spiritual life withers away. 

Learx— 

I, To be thankful that we are fruit-trees, not thistles. 

II. To be anxious to be fruitful fruit-trees. 

III. The fruit sought are the fruits of the spirit (Gal. v. 22 ; Eph. v. 9), 

IV. It is time for fruit directly the leaves begin to spring. With us now. 



164 Less, 70. the two scxns. {Notes. 

Bead Matt. xxi. 23—32. (Mark xi. 27—33; Luke xx. 1—8.) 

23 And when, i.e. after the tree had withered (Less. 69). . . . temple. Observe 
how he who was so soon to go home to his ' Father's house ' in heaven, 
frequented his ■ Father's house*' here. . . . Chief Priests . elders, with untir- 
ing animosity seek an occasion against him (Matt. xvi. 21). . . . teaching, 
(Mark says walking. He was doing both) ; this was his purpose (Isa. ii. 3). 
. . . authority ? Did not the nature of the ' things ' prove the source of 
the a. ? (Jo. iii. 2.) 

24 answered, by asking a question which confounded them. , . . one, only one, 
but how well chosen ! 

25 baptism of John, i.e. his ministry. . . . heaven . men ? "Was it divine or hu- 
man ? . . . reasoned, silently thought (Mar. ii. 6 — 8) or discussed audibly 
(Mar. viii. 8 — 16). . . . If . say, they sought an evasion, not a truthful 
reply. . . . believe him ? i.e. John, and therefore this Jesus, whom John 
preached (iii. 11). 

26 of 'men , which they were willing to assert. . . . we fear (Prov. xxix. 25; 
Isa. ii. 22). . . .prophet (xiv. 5 ; Mar. vi. 20 ; Lu. xx. 6). 

27 we cannot, they would not. . . . neither tell I. i There is no need.* Ye 
know it already. Ye would deny^ the truth in my case, as in John's. The 
source of authority is more clear in mine than in his. 

28 But. This Tuesday (Apr. 4, Nisan 12) was the last day of the public min- 
istry of Xt ; and this par. the first of his last public discourses. . . . think 
ye ? what is your opinion of this ? . . . . a certain man. 111. God, the Al- 
mighty Father. . . . two sons, these represent two classes of characters. . . . 

, to . first. Publicans, sinners. . . . son, the father did not forget the rela- 
tion which the son slighted. . . . work, a work of each. . . . in . vineyard, 
do not stand idle in the market-place. 

29 answered, rudely, disobediently to his kind father. . , . I will not. The 
publicans at first refused. . . . repented, changed their minds. . . . went t 
the best proof of repentance (iii. 8). (2 Ch. xxxiii. 12, 13; 1 Cor. vi. 11 ; 
Eph. ii. 1—13.) 

30 the second, Priests, Pharisees, and the like. . . . I go, Sir, the answer ready, 
respectful, pretentious (Lu. xvii. 11). The attitude of these was a continual 
* I go, Sir ; ' and not going. 

31 Whether . twain. Which of the two ? (Twain, A.S. twegen = two (1 Sam. 
xviii. 22 ; 2 Ki. iv. 33 ; Ezek. xxi. 19). ... the first. Even they saw that 
true obedience lay more in deeds than in words. . . . Publicans. The first 
son who refused. . . . K . heaven. The dispensation of gospel grace. 
. . . you, for you go not, notwithstanding your respectful 'I go, Sir/ 

32 . . . John came, calling you to work. . . . way . righteousness, "preach- 
ing righteousness of obedience to God's holy law" (Conder), . . . believed 
not. Yet made a show of respect (iii. 7; Jo. i. 19 — 28). . . . But publi- 
cans, $c. (iii. 5). ... believed (iii. 6). ... repented not . believe. " If you 
had, then, like these publicans, you would have believed on me whom John 
preached.' ' 

EllicotVs Uul. Zee. 300 n., 301. Greswell (quoted by JEllicott), Dissert, xl., iii. 
13. Greswell on the Parables, v. 1. Trench, Parables , ] 86. Stier's Words 
of Jesus, iii. 105. Pbrard's Gospel History, 380. Adams 7 Practical Worki 
{Nichol), ii. 81. Jay's Sermons t ii. 61. 



(Analysis.) the two sons. Less. 70. 165 



Who promised not, and went ? — Who promised, and went not ? — 
Who obeyed ? 

I. Who promised xot. axd wext ? The first not only did not pro- 
mise, but rudely refused. This* wrong. Yet he repented. How 
many refuse who never repent ? To be inconsistent with rash vows 
and wicked resolutions, is the highest consistency. What many call 
consistency, is often only stubbornness, and hardness of heart. What 
induced this repentance ? Was it thinking of the great goodness of 
his Father I Of his own ingratitude ? Of the importance of the 
work ? Have we ever thought of these things ? Without repenting ? 
What must our heavenly Father think of us? Fet how patient is he ! 
And how kind every day ! Who does not after all like this son, 
and willingly forget and forgive his former rudeness, as they see him 
afterwards with true manliness admitting his error and going to work ? 

IL Who promised, aud wext xot ? This was what the second did. 
Very ready with words, but nothing more. They were right words 
too. Like the leaves on the tree that had no figs (Less. 69). Spoken 
to obtain present rest. To put the father off. Keeping of them a 
small thing. How many patronize religion, and speak fair. 
"Words smoother than butter." Men are often having the impres- 
sion that they intend to be religious, and just going to work in the 
vineyard, Will our heavenly Father be satisfied with words? Is 
fair speech honest service ? How long and how often have we pro- 
mised thus ? Have we begun to work yet ? Do we never intend to 
keep our word ? When ? 

III. Who obeyed ? Undoubtedly the first. Even the blind priests, &c, 
could see that. To one of the two classes represented by these sons 
we very likely belong. We have all been called to work in the 
vineyard. We have met the call either by a bold refusal, or by 
a fair promise. How have we ended ? A broken promise, however 
fairly and politely spoken, needs to be repented of as heartily as a 
refusal rudely uttered. The best proof of repentance is a prompt 
obedience. Let the time past suffice. What do you say now ? Re- 
fuse again, or promise ? The latter ? May God give strength and 
grace to do his will. 



Leaex — 

I. It is the duty of all to work for God. 

II. Obedience lies in deeds, not words only. 
HI. Sincere labours, the best evidences of penitence. 
IV. The best way is to promise fair, and work well. 

V. Consider the promises of God, and the work of Jesus Christ 



166 TkE ARK OF bulrushes. Desk, 25. 

Exodus ii. 3—10. 

{Introduction.) How many different arks are named in the Bible ? — Three. 
— The first is Noah's ark ; the second is the ark of bulrushes ; the third is 
the ark of the covenant. Name the largest, and the smallest ? The word ark 
means coffer or chest. As we use a chest for the storing of precious things, so 
each of these arks was used to preserve treasures. (Describe.) Our subject 
now is the second and least of the three arks. There were five principal per 
sons connected with its history: — 
I. A cruel king. 

Pharaoh, k. of Egypt. In his country lived two peoples : the native 
Egyptians, and the Israelites. The Israelites increased in numbers so 
fast, that the king thought they would become more numerous and 
powerful than his own people. Ordered the male Hebrew children to 
be killed. (Another king, who slew innocent children ; — Herod.) 
II. A tender mother. 

Jochebed, wife of Amram. Has a child. Conceals him for 3 mo. , 
fears it will be discovered. Makes the ark. Bulrushes : plenty grow- 
ing by the river-side. Pitch, to make it waterproof. Weaves a kind 
of basket or cradle. Her secret labour. Puts it with her child in the 
river Nile. 

III. A helpless infant. 

Only three months old. Sleeping unconscious of danger. Exposed to 
the currents, and monsters of the river. Carefully watched by Miriam, 
and especially by the great God. 

IV. A beautiful princess. 

Pharaoh's daughter, attended by her maidens, go down to the river to 
bathe. Sketch the scene. They walk by the river-side. Espy the 
ark. What can it be ? It is brought to the shore and opened. Behold 
there is a little child. The babe wept. The pity of the princess. 
V. A kind sister. 

Miriam, much older than Moses,* carefully observant of all that 
happened, stepped forward. Offered to find a nurse. Called Jochebed. 
The mother paid for nursing her own child. Moses so called because 
' drawn out of the water.' This the meaning of the word. 

Leakn— 

I. How wonderfully God overrules the wickedness of men. But for this 

cruel edict Moses would not have had his useful training. 
II. Tender mothers and kind sisters the gifts of God. 

III. Wicked men have sometimes kind children. Pharaoh's daughter. 

IV. God the Friend and Guardian of helpless infancy. 

"When all thy mercies, O my God." [Addison.) 



•And yet she is portrayed in some pictures as a Jewish maiden, leading the 
triumphal song when Pharaoh and his host were overturned, at a fcttwn when Moses 
was eighty years of age I 



Desk, 26. respect due to old age. 167 



2 Kings ii. 23—25. 



{Introduction.) Much is said in the Bible of the respect that is due to old 
age, and its beauty (Ley. xix. 32 ; 2 Chron. x. 8, 9 ; Job xii. 12 ; xxxii. 4, 
6,7 ; Prov. xvi. 31 ; Gen. xv. 15 ; Prov. xx. 29 ; Ps. xci. 16). Children are 
apt to forget this, and make sport of the infirmities of old age. This, thought- 
less and cruel. In the history before us God very plainly teaches the wrong- 
ness of this. This, a memorable judgment for the warning of children in all 
ages. Notice : — 

I. The Aged Man. 

1. A great prophet. Elisha, successor to Elijah. The world much in- 
debted to prophets. Elisha, the greatest man in the country. (Incidents 
of his life.) Even he was mocked. 

2. A good man. Man of God, and prayer. Kind to little children (2 
Ki. iv. 18 — 37) and poor people (2 Kings iv. 1 — 7). Goodness should 
have been his protection from insult. 

3. He was returning a good work. Had just healed the waters. 

4. He was an aged man : was bald, sign of age. 
II. The Wicked Children. 

1. They imputed wrong to him. Baldness symptomatic of leprosy (Lev. 
xiii. 40 — 44). Probably they intended to imply that he was a leper. 
(Leprosy, see Less. 15.) 

2. They were children of Bethel. B. = house of God. School of the 
prophets here. Even holy teachings did not check their wicked pro- 
pensities. Great privileges made their sin the greater. Hence the 
greater wickedness of Sunday-school children who have been taughf 
better. 

III. The Savage Bears. 

1. Elisha cursed them, not in his own name, but name of Lord. He 
cared little personally for what they said. But an evil example was 
set to others ; who also might be encouraged to scoff at religion, and 
old people. Had the curse been wrong, merely a passionate outbreak, 
God would not have owned it. The prophet might have suffered. 

2. The bears slew the children. Sketch the scene. Syrian bears very 
savage. Worse things than bears may punish us, — as evil tempers, 
habits, consequences. 

Lfakn — 

I. God loves both young and old. Let them therefore love each other. 

II. The folly and sin of slighting old age. We may become old ; and should 
now do as we would then be done by. 

III. God has many ways of punishing the wicked. 

IY. We have need of religion to save us from wicked deeds. 

Brook's Works [mchol) % i. 191 ff. 



168 THE IGNORANCE OF CHILDHOOD. Desk, 2?. 

1 Kings iii. 7. 

(Introduction.) Solomon's dream in Gibeon. God often appeared to, or 
communicated with, men, in dreams in the old time, when there was no writ- 
ten word. This vision was opportune. Solomon had just succeeded David 
Untrodden paths full of difficulties were before him. Solomon was alive tc 
this. God knew it too ; and said, " Ask what I shall give thee." Then 
Solomon prayed. Thanked God for past mercies; confessed his weakness 
and ignorance. He a great king and a wise man ! In stating his ignorance, 
he described that of a child, to which he compared himself. Observe, 

I. The proof of the ignorance of children. " I know not how to go out, 
or come in," means, " I know not how to deport myself with my new 
titles, wealth, duties, associates." Apply this to childhood. 

1. Childhood inexperienced, not versed in the ways of the world. Likely 
to adopt custom rather than principle and truth. 

2. Childhood exposed to imposition. Many plausible and wicked people 
about its path. Evil often wears a pleasant appearance. The right is 
sometimes repulsive. 

3. Childhood has often a wicked heart. Folly is bound up therein. Evil 
tempers and passions soon exhibit their presence. 

II. The want of the ignorance of childhood. 

*1. A prayerful spirit, "ask." God exceeded Solomon's request, v. 12, 13, 

2. A teachable spirit. Be willing to learn ; from good books and men. 

3. A tractable spirit. Let God be your guide (Jer. iii. 4). 

4. A wise spirit. See Solomon's desire, v . 9, and com. Jas. i. 5. 

5. Above all, — the Holy Spirit. " He shall lead you into all truth." 

Learn — 

I. If Solomon, a man, a king, &c, felt as a little child, ignorant and help* 
less, how should we feel with life before us. 

II. Not only kings, but ordinary people, have their difficulties, and need 
the Divine guidance and blessing. Our difficulties are as great in pro- 
portion to our relations and resources as Solomon's were to him. 

III. God will hear a child's prayer. Study this prayer and the reply. 

Note the following hymns : " The praises of my tongue " ( Watts) ; " Dear 
Jesus, ever at thy side " (Faber) ; " Beset with, snares on every hand " (Bod' 
dr\dge)\ " With humble heart and tongue" (Fawcett). 



Desk, 28. children A heritage. 169 

Psalm cxxvii. 3. 

{Introduction.) Of, i.e. from the Lord. Our heritage which God has given 
to us. Whatever the ill-natured or thoughtless may say, we must not forget 
that children are a " heritage of the Lord." The term heritage — 

I. Implies — Value. It must be worth something, since God gave it. The 

giver prizes it, for consider : 

1. The laws of the Bible for, and about, children. 

2. Much of the Bible is addressed to their hearts and minds. 

3. The life of Jesus teaches this. He was once a child ; and when a man, 
loved the little ones. 

II. Involves — Oversight. The most precious things may be spoiled by 

neglect. To be overlooked : 

1. God instituted the family (Mai. ii. 15). Hence two adults to every 
little group of children. 

2. Raised up teachers, &c. Eli, &c, in the old time. Sunday-school 
teachers, &c, in our day. 

3. In many other ways has providentially cared for this work. (Legisla- 
tion, education, &c.) 

III. Suggests— Banger. Children are surrounded by peril : 

1. At the hands of vicious companions. 

2. From the numerous enticements to sin. Evil customs, &c. 

3. Through their own native tendencies. 

IV. Enforces — -Cultivation. 

1. Hence the need of all helps and instrumentalities. 

2. Hence the need of great diligence and strictness. Teachers have only 
one day in seven, and but a short time on that day, to counteract the 
evil of the past, and fortify against the future. 

3. Hence children, instead of thinking they are too strictly used, should 
co-operate with their teachers, parents, &c. 

V. Prompts — Expectation. 

1. Parents expect to derive future support and comfort. 

2. Teachers expect to see the Church increased, and society improved. 

3. Society expects that the world will one day have better parents, citi- 
zens, &c. 

Learn — 

I. To be thankful for this heritage, spiritual and eternal. 

II. Very earnestly to seek Divine aid in its cultivation. 

III. Patiently to await the results of labour, resting on the promise. 

IV. Let children understand that one reason why they are so cared for and 

tended, is because they are a " heritage of the Lord." They belong 
to him, and he would have them to be his eternal inheritance." Hence 
Jesus bought them with a price. 



170 Less. 71. the wicked husbandmen. {Notes:) 

Read Matt. xxi. 33—46. (Mark xii. 1—12 ; Luke xx. 9—19.) 

S3 another par. : yet another. They had just listened to one (Less. 70). 
householder. The Divine Head of the house of Israel. . . . planted . 
vineyard (com. Isa. v. 1 — 7, and Ps. lxxx. 8 — 16). Land of Promise wa? 
to be to the rest of the world as a vineyard to a surrounding country ; a 
scene of beauty and a source of joy. As vineyards required special culti- 
vation, &c, so did this nation. The greatest skill in husbandry needed 
for vineyard cultivation ; even Divine wisdom employed in the cultivation 
of Israel. . . . hedged. God settled the bounds of the land, and providen- 
tially defended it, and separated it from others by peculiar institutions. 
winepress, as a press was used to extract the juice of the grape, so 
feasts, &c, were instituted to conserve the results of great vineyard plant- 
ing. . . . tower. Jerusalem ; as a watch-tower for the whole land, and as 
head-quarters of owner and chief servants. . . . let . out. Committed it 
to the care of. ... husbandmen : priests, kings, &c. 

34 time . fruit. Appointed time for gathering the great purpose. . . . drew 
near. Approached, though yet a good way off. 

35 servants. Prophets and eminent messengers. . . . beat . hilled . stoned 
(2 Chron. xxxvi. 16 ; Ne. ix. 26 ; Jer. xxv. 3—7 ; Matt. v. 12; xxiii. 34 
—37; Ac. vii. 52 ; 1 Thess. ii. 15; Heb. xi. 36, 37; Rev. vi. 9). 

36 Again. From time to time. . . . other . more ; the Baptist being the last. 

37 last of all. Finally, the time having fully come. . . . son. Jesus Christ 
(Jo. iii. 35 ; Heb. i. 1, 2). His only and well-beloved Son (Matt. iii. 1 7 ; 
xvii. 5). ... reverence. As armed with Divine credentials, and fully re- 
presenting the householder. 

38 said . themselves. Privately. The priests, &c, knew that Jesus was more 
than a mere man. . . . heir. They saw that their term of office and mis- 
rule was over. . . . come . kill (com. Gen. xxxvii. 20; see Alford). . . . 
seize, and so continue in power. 

39 caught (Ac. ii. 23 ; iv. 25 — 27). . . . cast . out (Ps. xxii. 6; Isa. liii. 3 ; 
com. Jo. xi. 47—53, 57; Matt, xxvii. 1—20). 

40 cometh. As come he will in judgment (Nah. i. 2 ; Heb. x. 27). ... 
what . do, A plain question, to which only one answer could be given. 

41 They say. Giving that answer, and condemning themselves. . . . other 
husbandmen. Verified by labours of apostles, &c. 

42 scriptures (Ps. cxviii. 22 ; Isa. xxviii. 16 ; 1 Pet. ii. 6, 7). 

43 you, i. e. you Jews, whose inheritance it was (Rom. ix. 25). ... nation. 
The Gentiles (1 Cor. xiii. 2). 

44 fall on, with foul and violent hands (Isa. viii. 14, 15). ... broken, shalj 
hurt themselves, not Christ. . . . shall fall. In judicial acts. . . . grind . 
powder. Utterly destroy (Isa. Ix. 12; Heb. ii. 2, 3). 

45 perceived. Their consciences applied the parable at last. 

46 lay hands. In rage, for they had been thus publicly exposed and self- 
condemned. . . . feared. Multitude, being time-servers. . . . prophet (Lu. 
vii. 16 ; Jo. vii. 40). 

Trench, Parables, 191. Stier's Words of Jesu^ iii. 170. Br Jamiesorit 
Eastern Manners, New Test. 226. Lwhtfoot, «. 554 (fol. ed.). 



{Analysis.) the wicked husbandmen. Less. 71. 171 

Their mercies — Their conduct — Their punishment. 

I. Their mercies. (1.) They were in the vineyard — Israel — and in 
no heathen land. * No small mercy that we live in a Christian country. 
What would have been our inevitable condition had our lot been 
cast in many other parts of the world ? (2.) They were husbandmen. 
Men of office and influence. They were entrusted with an honourable 
work, under a wise and good master. Their election to that station, 
one of grace. Others might have had their position. A great mercy 
to be not only in the vineyard, but called to work for God there. 
(8.) They were paid for their work. Provision was made for their 
support. The joy and blessedness arising from faithfulness was 
offered them. (4.) Though unfaithful they had been long borne 
with. Divine forbearance, a great mercy. (5.) Special messengers 
were sent to them from time to time, to stimulate and encourage 
them ; to make their work more successful by stirring up the people 
in the ways of God. 

II. Their conduct. (1.) They neglected their work. Performed the 
duties of their office in a heartless and perfunctory manner. Lived 
for themselves alone, and cared neither for the people nor for God. 
Thought more of tithes than teaching; of little ceremonies, than of 
weightier matters. Allowed the temple to be made a place of mer- 
chandise. (2.) They missed the purport of their office, which was 
spiritual. By neglecting the spirit, in their zeal for the letter, had 
become blind guides. (3.) They had killed the messengers, who were 
sent to show them a more excellent w r ay, while their persons should 
have been deemed sacred for the sender's sake. (4.) At last, they 
filled up the measure of their iniquity by killing the heir. Being 
servants, they had come to regard themselves as the owners and lords 
of God's heritage. Under their husbandry, the vineyard became a 
scene of moral ruin. 

III. Their punishment. (1.) God, though merciful, was not unobserv- 
ant of their conduct. He visited his vineyard in providence, &c , 
from age to age. (2.) He had often inflicted minor and temporal 
punishments on themselves and the nation. (3.) Now they were to 
be utterly extinguished. Jerusalem to become a heap. They and 
their office to be ground to powder, and like dust scattered. Where 
are they this day ? The stone which these builders rejected — fallen 
upon, and fallen on them — has been their ruin. (4.) The punish- 
ment was unexpected ; they despised its cause. (5.) It was complete. 
They lost their place and nation, and were scattered abroad. 

Learn — 

I. To consider, and value, the mercies of God (Ps. cvi. 12 — 14 ; Ror* 

xii. 1). 
II. To study our reception and use of them. 

III. To reflect especially on the greatest of all (2 Cor. ix. 15). 

IV. To remember that we too must give account (Heb. ii. 1 — 3). 

M 



172 Less. 72. MARRIAGE OF TIIE KING'S SON. {Notes.) 

Read Matt. xxii. 1 — 14. 

1 answered . spake '=^ continued teaching the people, the priests having left 
in rage. He is still teaching in the temple. . . . by parables. This par. 
peculiar to Matt., and dif. from the one in Lu. xiv. 15. This connected 
with the last (Less. 71). That belongs to Jewish, and this to Gospel dis- 
pensation. 

2 is like, may be thus illustrated (Lu. xiv. 16). . . . a certain king. The 
Divine Father. . . . marriage. The new covenant blessings are set forth 
in 0. T. as a marriage and a feast. (Isa. lxi. 10; lxii. 5 ; Hos. ii. 19. 
Com. Matt. ix. 15; Jo. iii. 19; Eph. v. 32 ; 2 Cor. xi. 2.) (Isa. xxv. 6; 
lxv. 13; Song v. 1.) (Rev. xix. 7 — 9.) . .for . son, Jesus Christ. 

3 servants, ministers of religion, S. S. teachers, &c. . . . bidden. They had 
been called before (Less. 54). . . . not come : strange conduct of those who 
had accepted the invitation. 

4 sent . servants. The king is still indulgent. He might have regarded 
their refusal as final, and have rejected them. . .. L . prepared, and 
they, having received the invitation, ought also to have been ready. . . . 
oxen . killed, and therefore the dinner must take place at once. In the 
East it is needful, from the heat, that animals should be cooked as soon as 
killed (Gen. xviii. 7). . . . all . ready : no additions will be made to the 
world's present spiritual provisions. 

5 light . it : nature of excuses may be inferred from Lu. xiv. 15 — 24. . . . 
went . ways : men neglect the spiritual and eternal, for the material 

6,7 and temporal. . . . entreated = treated. . . . armies . city : destruction 
of Jerusalem by the Romans was predicted (Isa. x. 5; xiii. 5; Eze. xvi 
41 ; Jer. xxv. 9. Com. Matt, xxiii. 34, 35 ; Lu. xiii. 33, 34 ; Ac. vii 
39; xii. 2, 3). 

8 not worthy, because they rejected the invitation ; worthiness consists in 
accepting it. 

9 highways, thoroughfares. . . . .find, i. e. willing to accept and come. . . . 

10 bad . good, all sorts, even publicans, &c. . . .furnished, as the king in- 
tended it should be. 

1 1 And when. Here begins an almost distinct parable, which may be treated as 
a separate lesson. . . . wedding garment. It was the custom to provide a 
dress for each guest (1 Sam. xviii. 4 ; 2 Ki. v. 5 ; Dan. v. 29 ; Esth. vi. 7, 
8). Not to wear it, a mark of contempt (com. Zech. iii. 4; Rom. xiii. 14 ; 

12 Gal. iii. 27 ; Col. iii. 10 ; Eph. iv. 22). ... saith, having detected the in- 
sult at once. . . . Friend. The rebuke was the more keen for being kindly 
worded (Matt. xx. 13; xxvi. 50). ... speechless. Being without excuse. 
In such speechlessness shall end all excuses and objections to the truth. 

13 Bind. As one who was willing to have the feast, but who insultingly pre- 
scribed his own terms. . . . darkness (Matt. viii. 12; xxv. 30). ... 
weeping, §c, words denoting rage, misery, hopelessness. A sense of self- 
destruction, and the memory of freely offered grace, will intensify the 
agony of those who finally reject salvation, and are justly condemned 
of God (Heb. ii. 1—3). 

Trench, Parables, 210. Farindoris Sermons (fol. ed.), iii. 305. Archer But- 
ler's Sermons, i. 233. Belfrage, Sacramental Addresses, 113. Dibdin's 
Sunday Library, iii. 209. Wedding Garment, see Burder's Oriental Cus- 
toms, 37 and 106 (Longman). Jamieson's Fast. Oust., New Test., 227. 



(Analysis.) MARRIAGE of the king's son. Less. 72. 173 
The glorious banquet — The wide invitation — The personal inspection. 

I. The glorious banquet. (1.) The giver of it. The great King. 
He had provided a banquet of beauty and wisdom in creation, for 

the mind of man : of goodness in providence, for the physical need 
of man. These banquets did not supply the whole of man's need. 
Hence this feast of redeeming love. Xote his broad view of our en- 
tire need. In giving it, he was moved by love, wisdom, grace. (2.) 
The occasion of it. The most joyous event to be celebrated. Mar- 
riage festivals, the most gladsome of all. This the most joyous of all 
marriages. The marriage of a prince fills a nation with joy. Tliis 
the marriage of the great Prince of Peace. (3.) The chief parties in 
it. The Divine Father. The equally Divine Son. our Saviour. The 
Bride, the Church ; i. e. all who, being penitent, truly believe. (4.) 
The hallowed joy that marked it. The Church rejoicing in the love 
and grace of the heavenly Bridegroom. (5.) The sanctified provisions 
of it: mercy; love; the truth, &c. &c. ; abundant; suitable; 
seasonable, &c. 
IT. The wide ixvitatiois". (1.) Proclaimed by many tongues. Serv- 
ants = ministers, Sunday-school teachers, and the like. (2.) Urged 
on all people ; all classes, tribes, languages. Every land. The 
poorest (highways. &C-). The least deserving. No respect of per- 
sons. (3.) Enforced by many arguments. The will of God. The 
need of man. The mercy of the Saviour. The richness of the pro- 
visions. The character of the guests. Boyal bounty. Greater good 
in store, (i.) Accompanied with gifts. A dress for each to wear, 
offered. A new heart, and right spirit. Had any been good enough 
to have deserved the invitation, they had not needed preparation ; 
indeed, had not needed the feast. 
III. The peesoxal i^spectio^. (1.) A royal inspection. " The "king 
ame in." To greet and welcome the guests. To honour the occa- 
sion, and shed grace and glory on the scene. To increase the grand- 
eur, and the joy. (2.) A general inspection. i! To see the guests." 
Their number; their attire; their happiness: their provision. 
(3.) A discriminating inspection. The man without the wedding 
garment. Willing to partake the king's bounty, but too proud to 
wear the prescribed and given robe. An insult to the king, the prince, 
the guests. Speechless. vVas ashamed of what he had thought 
good reasons enough. What would he not have given for a robe ? 
Ejected. Joy turned into sorrow, pride to shame. Useless regrets. 
Remorse ; despair. 

Learx — 
I. How vast the mercy that supplied the feast and the invitation. 
II. How great our need, and ready the welcome. 

III. Have we gratefully accepted the invitation and the robe. 

IV. Behold ! it is offered to us yet. 



174 Less. 73. WATCHFULNESS. \Kotes.) 

Bead Matt. xxiv. 36 — 51. 



36 that day, i. e. of Judgment. . . . knoweth, as to the date : the fact itself, 
the order of events and results, we do know (Less. 74). . . . no man. This 
ignorance, a great mercy. "We know enough for salvation. . . . not . angels : 
even they do not know all things (1 Pet. i. 12). ... Father (Prov. xxv. 

37 2; Acts xv. 18). . . . JS T oe=~Nod\ thus Jesus, the Truth, confirms the 
historic reality of the Flood (Alford). . . . so. It shall be as doubtfully 

38 regarded, as unexpected, and as overwhelming (Gen. vi. 13). ... days . 
before . flood, during which time they were warned by the preacher (2 Pet. 
ii. 5). ... eating, §c, things not wrong in themselves, but abused by being 
allowed to monopolize all time and thought (1 Cor. vii. 31) . ... until . 
day. Rejecting with scorn the warning to the very last moment. . . . ark 

39 (Gen. vi. 14 — 22; vii. 7 — 10 ; Heb. xi. 11). . . . knew not, because they 
would not know. Both their wickedness and Noah's faith were signs 
enough. . . . took . away. Their sceptical scorn, and wealth, and power, 
not saving them. , . . so . coming . S. of man : disbelieved in, yet sud- 

40 den, sure, and overwhelming. . . . two . field, at work. Present duties and 
interests often connect men of opposite characters in external fellowship. 

41 Two women : as in the field, so in the house. . . . grinding . mill : corn, 
sufficient for daily use, was ground each morning in a handmill, worked 
by two women (com. Deut. xxiv. 6 ; Jer. xxv. 10 ; Matt, xviii. 6). (Zand 
and Book, 527.) . . . taken . left : characters united in common duties, 

42 shall be, at last, separated. . . . Watch : be on the outlook. Be ready, 
whatever your companion or occupation. . . . know not, and need not 
know. . . . your Lord. No stranger, but your Lord and Saviour. His 

43 character may allay your fears, but not warrant carelessness. . . . know 
this : an ill. is introduced to show the need of watchfulness. . . . goodman, 
old word = master of the house, who should ever be a good-man. . . . 
watch (Ps. xc. 4). Originally 3 : (a.) sunset — 10 o'clock (Lam. ii. 
19) ; (b.) 10—2 (Judg. vii. 19) ; (c.) 2— sunrise (Exod.xiv. 24). In after 
times 4 : "even," 6 — 9; "midnight," 9 — 12; "cock-crowing" 12 — 3; 
"morning" 3 — 6 (Matt. xiv. 25; Mark xiii. 25 ; Luke xii. 38). 
thief (I Thess. v. 2, 4 ; 2 Pet. iii. 10; Bev. iii. 3), who does his work 

45 when men are sleeping. . . . Who then. He who faithfully does his duty, 
with a constant eye to his Master's honour, ready to give account at any 
moment. . . . ruler, because he was faithful. . . . meat . season, rations for 

46 meals (Jer. iii. 15; Matt. xiii. 52). . . . cometh (Luke xviii. 8). ... 
47,8 ruler (xxv. 21). ... say . heart, imagine, . . . delayeth, postpones inde- 

49 finitely. . . . coming, though still believing he will come. . . . begin, to take 

50 advantage of the uncertain delay. . . . come, to him. . . . day, of death. 

51 cut . asunder (com. 1 Sam. xv, 33 ; Dan. ii. 5 ; Heb. xi. 37) ; severely pun- 
ish him. . . . portion . hypocrites : the worst portion, of the worst characters 
(Ps. xi. 6; 2 Thess. i. 9). 

On v. 42, Farindon, i. 227 — 256. Jamieson's Eastern Maimers, New Test. 239. 
Thomson's Land and Book, engraving, 527. — Watching unto prayer, set 
" Child s Church at Home" i. 72. — Motives to watchfulness, Matt. Bale's 
Contemplations, ii. 97. 



{Analysis.) watchfulness. Less. 73. 175 

Unexpected arrival — The unforeseen disclosure — The needful watching. 

I. The unexpected arrival. (1.) Of what person ? The Son of 
man,. in the capacity of Judge. His coming will concern all, and 
each. (2.) In what manner? Glory of Father and holy angels. 
Ten thousands of his saints. Magnificent and vast retinue. (3.) 
For what purpose ? To judge. Separate between good and bad 
(Less. 75). Appoint the final and eternal destiny of each. (4.) At 
what time ? Date unknown (v. 36). Knowledge might induce care- 
lessness. If fixed, would be disputed. If known, could do no good. 
The concealment may benefit, men kept constantly ready, and expect- 
ing. Nevertheless, many will not be expecting ; as Peter has said 
(2 Pet. iii. 3 — 14). Many will be employed about ordinary labours; 
providing for present, and preparing for future wants. At home and 
a-field men will be at work. Thinking of this life more than of the 
next. 

II. The unforeseen disclosure. (1.) To many, of the character of 
others. Some will be taken, whom we thought would be left ; and 
some left, whom we expected would be taken. It will be a day of great 
surprises. We only judge by appearances. God knows thought, in- 
tention, character. (2.) To many, of their own destiny. Some who 
trusted in themselves that they were righteous, will learn how God 
has estimated their characters. Some who rejoiced with trembling; 
timid, fearful saints, will have a glad surprise. Strange ! thus to dis- 
cover that our companion here is to be separated from us. Judge 
not. Leave the judgment with God. 

III. The needful watching, (1.) With unceasing prayer. We need 
grace to strengthen, and keep us. Divine guidance and counsel. 
The exercise of the fruits of the Spirit. (2.) With unfaltering dili- 
gence. In business and religion. Making a religion of business. 
Doing the Lord's work in a devout spirit. (3.) With unfailing 
patience, Biding the Lord's time submissively. He will not always 
tarry. Lo ! I come ; and my reward is with me. 

Learn — 

I. The certainty of the Lord's coming, even though in external things, 

there be not the promise. It is written in the word. 
II. Not to judge another, bu1 to form our friendships as much as possi- 
ble among the godly. 

III. He may come in death to us, before he comes in judgment to the 

world. 

IV. To continue watching unto prayer. 

Hymns : — i( Out of the depths I cry to thee " {Luther) ; " Awake, my 
soul, stretch every nerve" {Doddridge)-, "Go to dark Gethsemane" 
[Montgomery) ; "My God, my Father, while I stray " (Elliott). 



176 Less. 74. the ten virgins. (Notes.) 

Read Matt. xxv. 1—13. 

1 Then. At the last day, when Christ cometh (xxiv. 45 — 51). . . . be likened. 
what will then occur, may he thus illustrated. . . . ten (com. Lu. xix. 13), 
a favourite number with the Jews ; " representing practical completeness, 
as seven represents ideal perfection'' (Conder, see Alford). . . . took . lamps . 
they were small and needed to be often replenished. . . . went forth, from 
their homes to. the bridegroom's house. . . . bridegroom, who presently 
would arrive there, conveying the bride to his residence, and to hold the 
marriage feast. 

2 wise, having prudence, and taking thought for future need. . . . foolish, 
thoughtless, and forgetful. Their folly seen by contrast with the wise (2 
Pet. i. 5— 11). 

3 took lamps, and therefore appeared to be ready. , . . no oil, of which, be- 
sides that in the lamps, some was also carried in a separate vessel. 

4 the wise, as a proof of their wisdom, made provision for the future flame. 
. . . oil . vessels . lamps : thought of all they would need. . . . tarried, till 
the proper hour for setting out arrived. . . . all slumbered, even the wise, 
but they could confidently take their rest, knowing they were prepared. 

6 midnight. Marriages in the East are usually celebrated in the evening, at the 
house of the bride ; afterwards the bridegroom conducts the bride by torch- 
light to his residence, where the banquet has been prepared. His coming 
may be delayed longer than expected {Trench). . . . cry raised. According to 
custom, either a crier or some of the attendants exclaimed, " Behold," &c» 
(1 Thess. iv. 16). . . . meet him, as an act of respect. 

7 trimmed, i. e. the wicks, with a wire attached for that purpose to the lamps, 
and pouring in fresh oil. 

8 foolish, discovering the effects of their folly. . . . said . wise, who they saw 
were well prepared. . . . your oil, another instance of folly. 

9 Not so : they decline wisely, not selfishly. They would have injured them- 
selves, and not have benefited others. . . . buy : the wise give advice, but 
can spare no oil. 

10 they went, as speedily as possible, and frantic with fear and sorrow. . . . to 
buy, disturbing the oil-merchants at an unseasonable hour. . . . came : he did 
not wait for them. He had already tarried long. . . . ready, i. e. the wise. 
marriage, i. e. the wedding feast. . . . door . shut (Lu. xiii. 25), the wise 
shut safely in, the foolish in despair shut out, and still seeking for oil. 

1 1 Afterwards, while all inside were feasting and making merry. . . . came, dis- 
turbing the banquet. . . . the other, who had obtained oil at last. . . . Lord. 
They were respectful and earnest, but were too late. 

12 Know .not. "You can be no true friends of mine, or you would have 

13 been ready, as others were." . . . Watch, §c. This is the aim of the whole 
parable, to enforce due and constant watchfulness ; and the sufficient reason 
is : — Ye know neither, §c. 

Trench, Parables, 239. Shepard's exhaustive Treatise on the ParaUc of the 
Ten Virgins unfolded (folio, 1659, reprinted by Nelson, 1855). Stier's 
Words of Jesus, iii. 305, ff. Conder' s Summary of this Parable in his com- 
ment on Matt., 428—430. Jamieson's East. Cust., New Test. 227 and 241. 
Burder's Orient. Cust. 38, 39. Lange on Matt. ii. 384, ff. See notes ana 
plates in Kitto's Pict. Bib. in loc. (Sangster's ed.) ; also Art. Marriage, Trea- 
sury of Bib. Knowledge, 566 {Longman}. Lightfoot, ii. 246-7 (fol. ed.). 



{Analysis.) tee ten yiegins. Less. 74. 177 

The preparation — The discovery — The appeal. 

I. The preparation. (1.) All were moved by one desire, i. e. to 
welcome the bridegroom, and to partake of the banquet. The 
desire a good one. Earnestly put into practice. All " went forth." 
All in this respect were right. Even the foolish may be right in 
part. (2.) The wise went wholly prepared. They took care of pre- 
sent and future need. Not only lamps and vessels, but oil as well. 
The former of no use without the latter, nor the latter without the 
former. Form of godliness no avail, without the power. Grace 
needed to sustain efficiently the externals of religion. (3.) The un- 
wise. Took lamps and vessels. Doubtless they were in good order, 
well polished, &c, and adapted for the occasion. They took no oil, 
beyond the little that might be in the lamp for present need. Perhaps 
did not examine the vessel within : assumed that the Lord's coming 
would be speedy. Thought they had enough, or at the last moment 
might easily get more. Eeckoned on getting in somehow. Any how, 
so that they got in. The experiment of many seems to be, an attempt 
at discovering how little religion will suffice for their safety. 
II. The discovery. (1.) The light gone out! The night dark. The 
bridegroom coming. The midnight cry. Terrible thing to have no 
light of truth, comfort, hope in the night of error, sorrow, death. 
(2.) The oil exhausted ! The little provided, and deemed enough, all 
gone. Sad for the heart to be without grace in seasons of perplexity 
and peril. The light of hope, joy, &c, irretrievably lost. (3.) JVb 
oil to be borrowed. He who has most religion, has none to spare ; 
and cannot impart grace to empty souls. (4.) Oil must be bought. 
No time to be lost. Perplexing journey through the dark streets. 
The oil-merchants sleeping, or from home. Those who seek grace at 
last may find those who might guide and comfort full of engage- 
ments. (5.) The door shut. Most appaling discovery of all ! They 
now had oil, but too late to be of use. Could neither meet the 
bridegroom nor enter in. 
III. The appeal. (1.) Eespectful— " Lord, Lord." (2.) Earnest. (3.) 
Heart-rending. It was dark outside. The oil they had bought was 
fast consuming. There was no banquet there. (4.) Fruitless. The 
voice within pronounced their final rejection. What now remained 
for them ? They were no better off, for all their labour, and expense, 
and anxiety, than the rest of the sleeping city. The sentence was 
enforced which their own folly had pronounced. 

Learx — 

I. To watch with full preparation against the day of the Lord. 
II. Inward preparedness as well as outward readiness needful. 
III. To seek immediate preparation of the heart and life. 

Hymns : — " Ye servants of the Lord " (Doddridge^ ; " Ye virgin souls, 
arise" {Wesley); ''Great God, what do I see and hear !" (Ringwald 
tnd Colly er). 

8 * 



178 Less. 75. THE judgment. {Notes.) 



Read Matt. xxv. 31—46. 



31 The great Teacher passes from illustration, to distinct statement con- 
cerning the Judgment. For this, the parables prepared the way. This 
account of the day, the scene, the parties, peculiar to Matt. Son of man. 
Jesus Christ (Jo. v. 22 ; Ac. x. 42). Connect the title " Son of man," with his 
office as Judge. He is the proper Judge, because the " Son of man." . . . 
come . glory (xvi. 27 ; xix. 28 ; xxvi. 64 ; Ro. xiv. 10 — 12 ; 2 Thess i. 7 — 
10). How different from his former coming in humility and weakness, yet 
there was a certain glory associated even with it. ... holy angels, as dis- 
tinguished from fallen, where will they be, and what anticipating? . . . 
throne (Rev. xx. 11). 

32 all nations (Ro. xiv. 10; 2 Cor. v. 10 ; Rev. xx. 12). How vast the as- 
sembly ! The world's population from the beginning. The inhabitants of 
the earth now number about 1,000,000,000. . , . separate. By his angels 
(xiii. 41 ; xxiv. 31), who will have wisdom, power, and authority. . . . shep- 
herd (1 Pet. v. 4), with loving discrimination and judicial penetration (Ps. 
lxxviii. 52; Jo. x. 14, 27). . . . sheep : his followers, the righteous. . . . 
goats : the wicked. He will separate characters, as easily as a shepherd these 
creatures (Heb. i. 3). 

33 right hand, place of favour, and protection (Ps. ex. 1). ... left : opposite 
place, purpose, destiny. 

34 Then, when solemnly separated. . . . King. The Son of man now adopts 
his regal title, for the first and only time (Rev. xix. 16 ; Ro. xiv. 9). ... 
blessed, heirs of blessedness (v. 3 ; Ep. i. 3 — 5; Col. i. 13). . . . Father 
(Ps. cxv. 15). . . . inherit (Ro. viii. 17 ; 1 Pe. i. 4). ... kingdom (1 Th. 
ii. 12 ; Rev. v. 10). . . .prepared (1 Cor. v. 9 ; Heb. xi. 16). . . .from . 
world, i. e. from all eternity (Ep. i. 4, 5). 

35 hungred (Isa. lviii. 7; Eze. xviii. 7). . . . stranger (Lu. ix. 58; 1 Pet. 

36 iv. 9 ; 3 Jo. 5). . . . Naked (Ja. ii. 15, 16). ... visited (Ja. i. 27). . . . 

37 prison (2 Tim. i. 16 ; Heb. xiii. 2). ... answer. Herein is their charac- 
ter manifest, that they did good, not only without thought of the payment, 
but without high thoughts of the good done (Matt. x. 42). Seeing Christ 
in glory, and what he has done for us, may well cause shame that so little 
has been attempted for him. 

40 brethren (Ps. xxii. 22; Heb. ii. 11 ; Pro. xix. 17 ; Mar. ix. 41). 

41 Depart (Lu. xiii. 27). . . . everlasting (xiii. 40 — 42; Re. xiv. 11). . . .pre' 
pared (Jude 6 ; Rev. xx. 10), not at first intended for man. 

44 ansiver : their effrontery characteristic. A mark of the wicked that they 
have done so little, and nothing as unto the Lord, yet pri^e their work so 
highly. 

45 Inasmuch (Zech. ii. 8 ; Ac. ix. 5). 

46 And these (Dan. xii. 2 ; Jo. v. 29). Those who deny the doctrine of eternal 
punishment, should remember that the same Greek word which makes the 
life everlasting, makes the punishment eternal also. If the punishment be 
limited, then also the life must be. 

^tier's Words of Jesus, iii. 331 ; v. 100, 325; vii. 328, 421, Boston, 113, 
135 (fol. ed.) Westminster Pulpit, iv. 30. Dr Alexander's Christian Faith 
and Doctrine, 225. Dr W. Hamilton {Cong. Lee.), Fternal Funishment. 
Archer Butler's Sermons, ii. 350. Dr Norman McLeod, Parish Papers, 
56, 65, 73. Francis Quarles' "Boanerges and Bar^ ahaii ^ 1 ^Ward end 
Lock) 



(Analysis.) the judgment. Less, To. 179 

The vast assemblage — The final separation — The solemn sentence. 

I. The vast assemblage. (1.) All the holy angels will be there. 
These numerous, powerful, happy, and interested. Many had been 
practically concerned in human events. (2.) All nations. All before 
and since the Flood. The Christian, and the heathen world. (3.) All 
ises. Kings and peoples. Princes and peasants. Masters and 
servants. Rich and poor. (4.) All ages. Old men and women, 
young men and maidens, and little children. (5.) All cliaracters. 
Gc :d and bad. Prophets, priests, ministers. Sabbath-school teachers 
and scholars, Sabbath-breakers. Bible neglectors. scoffers, infidels, 
&c. &C. " A great number, that no man can number.'' (6.) We 
shall be there, with the results of every lesson. Each will stand as 
if he stood alone. Xone will be lost in the crowd. (7.) All must 
:" r~ the summons. Each must answer to his name. 
tL The final separation. (1.) Here, this separation is impossible. 
The tares grow with the wheat. Men cannot always choose their 
companions. Opposite characters often thrown together in the 
school, and in the workshop. &c. (2.) Here, while many unions 
are injurious, many separations are painful. There, all will feel that 
the separation is right. (3.) It will be based on character. Here, 
wealth, office, &c. sunders men. There, all will belong to one of two 
classes : — the sheep, or the goats. (4.) Viewed from our present 
stand-point, many of those separations will be painful ; parent and 
child — husband and wife — teacher and scholar, will in many cases 
be separated for ever. 
Lit The solemn sentence. (1.) Solemn, it must be, even to the good. 
All will feel they have so little merited the approval ; and that they 
still less deserve the kingdom prepared. (2.) Still more solemn will 
it be to the wicked. There will be no reversal of the sentence. No 
appeal against the sentence of the Judge. (3.) Execution will 
promptly follow the sentence. The righteous will enter the king- 
dom, and be for ever with the Lord : the wicked will depart to their 
everlasting punishment. So terrible, that Jesus only described it by 
single sentences several times repeated. 

Leaen — 

I. To prepare to meet your God. 
II. Seek to be on the right side in this world. 

III. There is but one way of salvation. "Believe on the Lord Jesus 
Christ, and thou shalt be saved."' 

Hymns: — "The Lord of might from Sinai's brow" — "The Lord 
shall come, the earth shall quake" [Heber) ; " Lo ! He comes, with 
clouds descending" (Olivers); "Day of judgment, day of wonders!" 
{Nerston) : "That awful day will surely come" (Watts) \ "When thou, 
my righteous Judge, shalt come" — "Thou God of glorious majesty w 
( Wesk 



180 Less. 76. the disciples' feet washed. (Notes.) 



Read John xiii. 1 — 17. 



1 Now (see for the chronological difficulty Alford's note on Matt. xxvi. 17). 
before, the day before, i. e. on the evening of Thursday (Nisan 14th, Ap. 6th). 
As the Jews reckoned from sunset to sunset, the Friday had now commenced. 
feast .passover (Less. 77). . . . knew, he had always foreseen it, and now 

saw it close at hand (xii. 27). . . . his own, whom he had called, who had 
given themselves to him, both apostles and disciples. . . . unto . end, without 

2 diminution or interruption. . . . being ended, lit. taking place. (It was 
when it was ready that this event transpired ; com. v. 4 and v. 12.) . . 
devil, author of all evil. . . . Judas (= praised) Iscariot : so called probably 
from his birthplace, which perhaps was Kerioth in Judah (Josh. xv. 25). 

3 Simon, a very common name. . . . knowing. He knew his future glory, 

4 as well as present sufferings. Our knowledge helps us to endure. . . . riseth : 
was humble, with all this knowledge. . . . supper, the rest continuing the 
meal, reclining around the table. . . . garments, assumed the guise of a 
servant, threw off the loose upper robe (xix. 23). . . . towel (Lu. xvii. 8). 

5 After, the disciples doubtless wondering. . . . bason, such a vessel usually 
at hand (1 Sam. xxv. 41). . . . to wash. Love will perform the lowliest 

6 service* for the loved. . . . cometh . to, did not begin at. Peter not the 
chief. . . . my feet ? Why not ? was Peter so specially unworthy ? Had 
Peter been taught to consider himself the chief, he would have submitted 

7 at once. . . . knowest . now. This act of mine is symbolical. . . . hereafter, 

8 I will explain (vv. 15, 16). ... never wash, not so demean thyself. His 
' emotion suffered him not to think of the explanation. . . . no part : unless 

thou art the subject of the spiritual cleansing which this symbolizes. 

9 Peter saith. He will submit to anything rather than have no part with 
Christ. . . . not . feet only. He will be washed thoroughly rather than be 

1 parted from Christ. . . . needeth not : this is enough for the symbolical pur- 
pose. (Just as in baptism, sprinkling is as effective a sign of spiritual 
cleansing as immersion.) . . . not all : one may submit to the outward sign, 
without being the subject of the inward and spiritual grace. As Judas in 

11,2 this case. . . . clean, i. e. spiritually, though washed outwardly. . . . set . 

13 again (com. v. 4), to supper, and teach. . . . call, perhaps without thought. 

14 well : it is right and true. . . . If I, who might expect to be waited upon. 
your feet (Matt. xx. 28) . . . . ye also, should willingly perform for each 
other any needful though lowly service (com. the Pope's miserable parody 

15 of this event, Chambers* Book of Bays, i. 413). ... example : not in this act 
merely, but by it of true lowliness of mind (Rom. xii. 10 ; 1 Pet. ii. 21). 

16,7 servant : such is every true disciple. . . . If . know, if you see the mean- 
ing of what I have done. . . . do them, i. e. not merely wash each other's 
feet, but practise humility in all things. 

On v. 8, Boston's Works, 667 (fol. ed.). On v. 17, Ward {Adams' Works, 
iii. 163). vv. 4, 5, Belfrage, Sac. Add. 250. On v. 1, Spencer's Banqueting 
House, 276 ; Jawdeson's Eastern Manners, New Test. 243. Thomson's 
Land and Book, on v. 4, 118 ; onvv. 4 — 17, 632. Humility, Donne' s Essays, 
1 Ess. Matt. Hale's Contemplations, i. 299. 



(Analysis.) the disciples' feet washed. Less. 76. 181 
Master's ministry — Servants' privilege — Disciples' duty. 

I. The Master's ministry. The greatest Master and the lowliest 

service. (1.) The Master : Jesus Christ, who had power overall 
things. Who knew all things. Mighty and wise. A great King 
and teacher. Xone so great as He. The great Redeemer too. (2.) 
The service : the lowliest that could be rendered. A slave's work. 
Done in the attitude and manner of a servant. (3.) The time : the 
supper left. Eve of the betrayal. A time when he might have 
looked for rest from all service, and rather have been waited on. 
He did this act of kindness, knowing that they would soon be 
offended at him. How much those men needed washing ! They 
would all ere long abandon Jesus, and leave him to his fate. All 
was foreseen, and yet the Master acted thus. A pattern of forgive- 
ness for all ; especially of humility. He was the Lord and Master, 
and knew it. " If I your JIaster" $c. 
II. The servants' privilege. Unprofitable servants, and yet so 
favoured. Judas was there, and Philip, and Thomas, and Peter. 
Yet none were passed by. This was but a symbol of the greater 
cleansing. The washing of regeneration. Xo part with Christ with- 
out this. Xone can perform this but Jesus. " If Zwash thee not." 
Christ does this by his Word and Spirit. The servant is consciously 
unworthy. " Lord, thou shalt never," &c. But it must be so. 
There may be the outer symbolical cleansing, without the inner 
purification. Now ye are clean, but not all. The feet of Judas, but 
not his heart, were cleansed. We may have been subjects of the 
outward sign, and yet remain strangers to the inward and spiritual 
grace. 
III. The disciples' ditty. " So ought ye also," &c. This the lesson 
of the act of Jesus. To enforce the duty of humility and lowly 
service. Christians should act towards each other as Jesus did to- 
wards all. Little acts of kindness not to be overlooked. Be not 
high-minded. Kindness towards all, even enemies. The foreseen 
apostasy of Peter no hindrance to the kindness of Jesus. Men's 
characters and acts should be no hindrance to deeds of mercy. Xot 
so much the outward act, as the spirit, to be sought by us. " Let thu 
mind be in you, which was also in Christ Jesus : who being in thf 
form of God, thought it not robbery to be equal with God : but made 
himself of no reputation, and took on him the form cf a servant." 

Learn — 

I. To imitate the mind of Christ. 
II. To seek a servant's privilege. 
III. To perform a disciple's duty. 

Hyinns : — " For ever here my rest shall be " (Wesley) ; " Show pity, 
Lord, Lord, forgive " (Watts) ; " Come, Holy Spirit, come " (Hart) ; 
u How sad our state by nature is " ( Watts) ; " Oh for a heart to praise my 
God " (Wesley). 



182 Less. 77. the last supper. (Notes.) 

Read Matt. xxvi. 17—35. 

17 first , unleavened bread. This feast lasted seven days, i.e. from sunset, 14th 
of Nisan, to sunset of the 21st (Exod. xii. 18 ; Lev. xxiii. 5 — 8). All leaven 
was removed by noon of the 14th, hence that was the day here named (April 

18 6th, Less. 76). ... Where. They were sure he would. . . . city. Jerusa- 
lem. . . . man, doubtless a disciple. . . . Master, the teacher. The man 
would know who was meant by this title. . . . at thy house. The passover 
was kept in companies in private houses, two or three families sometimes 

19,20 joining. . . . ready, obtained the lamb, &c. . . . sat down, lit. reclined. 

21 as . eat. The silence was thus solemnly interrupted. Jesus said this very 

22 sadly (Jo. xiii. 21). He was sorry on their account, not his own. . . . they . 
sorrowful, none doubted it would be so. ... is it I? each distrusted 

23 himself (Jo. xiii. 23, 24). . . . dippeth : makes common use of same dish, 
dips at same moment. . . . dish, of thick and unsavoury sauce, made of 
dates, figs, raisins, vinegar, &c, intended to represent the clay with which 
the bricks of old were made. The unleavened bread was dipped in this. 

24 as . written : at the time, in the manner, and for the purpose predicted 
(Jo. xiii. 18 ; Ps. xli. 9). ... woe . man. He is none the less wicked. 
not . bom. Many will one day wish they had not been born. Vain 

25 wish ! . . . Judas, with conscious guilt. ... is it I ? Pretended innocence 
of intention! . . . said. So finished the discourse on the Betrayal (Jo. 

26 xiii. 27 — 31). How much more blessed the next subject. . . . eating. 
The supper still advancing. . . . blessed . brake. Broke it after blessing, 
which does not agree with idea of transubstantiation. An accident cannot 
be broken. . . . this is my body (for similar forms of expression see 1 Cor. 

27 x. 4 ; Matt. xiii. 37 — 39) = represents, symbolizes my body. . . . cup. The 
cup as used at the feast was four times filled : (1.) commencement; (2.) 
during supper ; (3.) conclusion, when thanks after meat had been offered, 
and called " cup of blessing ; " (4.) when the hymn vvas sung. This was 
No. 3 (1 Cor. x. 13). . . . thanks, the custom. The word "Eucharist" 

28 (from the Gk.) = thanksgiving. . . . this . blood, similar expression to v. 
26. . . . new testament = new covenant (see Preface to Granville Penn's 
Annot.) ; new as opposed to old, Heb. viii. 6, 7 (com. Ex. xxiv. 8 ; Heb. 
ix. 19, 20). ... shed. The life given. Blood = life (Lev. xvii. 14). 

29 remission (Heb. ix. 22). ... 7. not drink. This is the last passover, and 
an end of ceremonies to be observed by me on earth. . . . drink . new. 
An intimation of the happiness of believers, and joyous fellowship with 

30 Jesus. . . . sung . hymn. It was usual to sing Ps. cxiii. and cxiv. before 

31 supper; and cxv. — cxviii. after (com. Heb. xii. 2). ... saith Jesus, in 
the room (Jo. xiv. 31). ... offended, cast down, disappointed. . . . this 
night, the events of which he foresaw. . . . written, Zech. xiii. 7. . . . 

32 Galilee. They would return home (Mar. xvi. 7; Matt, xxviii. 16. Less. 

33 86). ... yet . I never. How little the most ardent disciple knows his 

34 own heart, and the future (1 Cor. x. 12; Jude 24). . . . cock crow (Mar. 

35 xiii. 35 ; xiv. 30). See vv. 69 — 75. . . . all disciples : yet see v. 56, and 
Mar. xiv. 50 (2 Tim. iv. 16). 

Ellicott, Sul. Zee. 274, 321—327. Sibbet? Works, vii. 261—269. Burder's 

Oriental Oust. 85 (Longman). Jamieson's Eastern Man., New Test. 247. 
Thomson's Land and Book, 672. Good Words, 1862, 635. Stier's WorcU 
of Jesus, vii. 67—166. Ebrard's Gospel History, 395, 406. 



{Analysis.) the last supper. Less. 77. 183 



The time — The method — The purpose of the institution. 

I. The time of the destitution. (1.) During the feast of the 
Passover. Christ the true passover. Show the connection between 
the slain lamb and sprinkled blood, and the Lamb of God. (Comp 
Exod. xii, 3, 6, 7; 1 Cor. v. 7, 8; Isa. i. 11 ; lxvi. 3; Gen. xxi. 28— 
30 ; Jo. i. 29 ; Rev. v. 6.) (2.) On the eve of his being offered. The 
meaning and purpose of the passover Lamb transferred to Jesus ; 
and the sense widened. That for the Jews only, this for the true 
Israel of God. It was at such a time that the full significance of the 
passover, and its centering in Jesus, was explained and illustrated by 
him to his disciples. 

II. Tee method of the institution. (1.) With thanksgiving. 
Thanks for the bread and wine. For this use to which in the Lord's 
supper they are consecrated. For those who thus receive them, that 
they are disciples of Jesus. (2.) The bread, broken, distributed, eaten. 
Christ the bread of life. Received by faith. (3.) The wine. All 
were to drink it. Not Christ, the high priest of our profession, alone. 
Ill, the blood of Christ shed for remission of sin. (4.) They sung a 
hymn. Left the table with joy and thankfulness. 

III. The puepose of the institution. (1.) To supersede the Jewish 
passover. (2.) " This do in remembrance of me." A memorial feast. 
Not less binding upon Christians than any other law of Christ. A 
dying command. Sacredness of last words. (3.) A bond of union 
among Christians, and public acknowledgment of indebtedness to, 
and faith in Christ. 

Note and comp. the following passages on this ordinance : — 
Prefigured, Exod. xii. 21 — 28 ; 1 Cor. v. 7, 8. Instituted, Matt, 
xxvi. 26 ; 1 Cor. xi. 23. Object of, Luke xxii. 19 ; 1 Cor. xi. 24 — 
26. Communion, 1 Cor. x. 16. Bread and wine, both necessary, 
Matt. xxvi. 27 ; 1 Cor. xi. 26. Self-examination needful, 1 Cor. xl 
28, 31. Newness of heart and life needful, 1 Cor. v. 7, 8. Par- 
takers, separate to God, 1 Cor. x. 20. Partaken by primitive 
Church, Ac. ii. 42; xx. 7. Those who are unworthy partakers, 1 
Cor. xi. 27 — 30. 
Learn— 

I. To regard it as a solemn duty to Jesus, and the blessed privilege oi 
believers. 

II. That only believers in Jesus can worthily partake of it, and thus 

obey Christ. 

III. Earnestly to seek his grace, that we may in all things fulfil his word. 

IV. If we are saved through faith in him, our duty is plain and the, 

privilege is ours. 
Hymns : — " My God, and is thy table spread " [Doddridge) ; " At thy 
command, our dearest Lord'' [Watts); "According to thy gracious 
word" (Montgomery)) "Bread of heaven, on thee I feed" [Conder); 
11 Lamb of God, whose bleeding love" [Wesley) ; " Sweet the moments, 
rich in blessing " (Batty) ; " Come, thou everlasting Spirit " ( Wesley). 



184 Less. 78. the fakewell. ,Mtes.) 

Bead John xiv. 

After singing the hymn, and foretelling Peter's denial, onr Lord delivered 
the farewell discourse contained in this and two following chapters. The 
portion in this chapter, was probably (v. 31) delivered in the room, and 
the rest, on the way to Mount Olivet. 

1 troubled, by what I have said, and am about to say (Isa. xliii. 1, 2; 2 
Thess. ii. 2). . . . believe. God (Isa. xii. 2, 3; Eph. i. 12, 13). . . . me. 

2 "Who am one with God, and who never deceived you yet. . . . Father's 
house = heaven. . . . many m. Room for all (Luke xiv. 22). . . . pre- 
pare. Here I prepare you, there I prepare the place. It must be suitable 

3 if Christ, who knows us, prepare it (Heb. vi. 20; ix. 8, 24). . . . come 
again. In the last day. I shall not forget you (Heb. ix. 28). . . . I . ye , 
also. My presence here and there is all you need (Jo. xii. 26 ; xvii. 24 ; 

4,5 1 Thess. iv. 17). . . . know (xiii. 36). . . . way (v. 6). ... Thomas, loving 

6 but doubting (xi. 26 ; xx. 24, 25). . . . Jesus saith. Anxious to clear up 
all doubt. . . . way (Isa. xxxv. 8, 9 ; Jo. x. 9 ; Heb. x. 19, 20). ... 
truth. The sum of all revealed and saving truth. . . . life (i. 17 ; xv. 1). 

7 but . me (i. 4 ; xi. 25 ; Acts iv. 12). . . . me . Father. We are one (x. 38). 
henceforth. From this time his goodness and grace are fully revealed. . . . 

9 long time. Three years. How long has he been with us ? ... known me. 
Do we know him ? where are the fruits of long acquaintance with Jesus 
in our heart and life? . . . seen me (Col. i. 15). ... Bow = why. . . . 

10 words . works. Miracles of wisdom and power. No mere man could 

11 either speak or act like Jesus. . . . works' sake. If you cannot un- 
15 derstand the words, the works should be enough (iii. 2). ... greater 

works (Matt. xxi. 21). Greater works in conversion of souls (Acts iii. 41, 
47; iv. 4, 31—37; v. 12—15; vi. 7). Such effects followed not the 

13 preaching of Jesus. . . . because (xvi. 7). ... whatsoever (1 Jo. v. 14). 

14 glorified. And hence what is asked must tend to this. . . . any thing. Of 

15 this nature. . . . keep. Let your works prove your love (xv. 10 — 14; 1 

17 Jo. v. 3). . . . ever. As I cannot, and no other comforter can. . . . truth 
(xv. 26 ; xvi. 13 ; 1 Jo. i. 6). He reveals the truth, and unites to Christ, 
who is the truth. . . . receive (1 Cor. ii. 14). . . . in you (Rom. viii. 9; 

18 1 Jo. ii. 27). . . . comfortless = orphans (Gk. word is orphanous). . . . 

19 come. In the power of the Spirit. . . . more. I shall soon go. ... live 

20 (Heb. vii. 25). ... that day. When the Spirit is given. . . . know. By 

22 the great results. . . . us . world. He thought of a bodily manifestation 

23 only (Lu. vi. 16). . . . answered. Not impatient at their dullness, but in 

27 compassion for their ignorance. . Peace (Eph. ii. 14, 17; Ph. iv. 7). . . . 
my peace. The best peace. Individual, indwelling, abiding. . . . world 
giveth. Neither in kind, worth, degree, season, nor effect may the world's 

28 gifts be compared with Christ's. . . . rejoice. Since it was for his good 
also that he went away. . . . greater (1 Cor. xv. 27, 28). Greater == more 
blessed (com. iv. 12; viii. 53; 1 Cor. xiii. 13; see note on Matt. xix. 17 

29 (Less. 62). . . . now (xiii. 19; xvi. 4). ... ye might. He takes care of 

30 future as well as of present faith. . . . prince. The evil one, whose last 
attempt upon Christ was drawing nigh (xvi. 11 ; Eph.ii. 2). . . . nothing . 
me. No evil, as vantage ground for him (2 Cor. v. 21 ; 1 Heb. iv. 5; 1 

31 Jo. iii. 5). . . . I love. His love should be also tested by obedience, as 
his disciples' love (v. 23). . . . commandment (Ps. xl. 8 ; Ph. ii. 8). ... 
Arise. They seem to have been still reclining at table. . . . go ) to th« 
Mount of Olives. , . hence, from this room. 



THE FAREWELL. Less 78, 185 

A lactation — Encouragement — Promise — Commandment. 



I. Adaptation - . u A word spoken in season how good is it." Xote 
the seasonableness of these words. (1.) Their great burden was — 
home . Spoken to homeless men. who had tasted the sweets of home, 
but who would henceforth never more have a home on earth. Jesus 
was concerned for them. He was going to prepare a place for them. 
It would be their future home and his. They had doubtless often 
thought of home, had often spoken of home. They had left all to 
follow him, what should they have therefore I (2.) Another subject 
of this farewell was friendship. They were about to lose their best 
earthly friend. They had loved him very dearly, and prized him 
highly. He was at :u: to leave them, What could be more fitted 
to their condition, than comfortable words about home and friend- 
ship ? 
II. Encouragement. They should rather rejoice than be sad at M3 
leaving them. (1.) It was better for them that he should go. Their 
future depended on his departure. Their future course in this world 
could only be prosperous and happy as the Spirit was sent to them. 
Better for them hereafter. They would find a place prepared, (2.) 
It was better for him that he should go. He was going to his Father. 
He was going to be glorified. His kingdom could not be established 
unless he departed. As they desired his greatest good, they should 
rejoice in his departure. 

III. Peo^hse. (1.] That he would come again. (2.) That where he was, 
there they also should be. (3.) That they should have another Com- 
forter, to abide with them always. (-L) That he would manifest 
himself specially and peculiarly unto them. (5.) That his peace 
should be with them. (6.) That they should do greater things than 
they had seen him do. (7.) That they should be eternally united to 
him. All the promises are ' yea ' and ' amen ' in him. 

IT. OOMMANDMKMT. Love one smother. Ought to be easy, yet fre- 
quently difficult. Still, should be aimed after for the Master's sake. 
Divine aid may be needed, and will be given. Love will lead to 
union, and union to success. " By this shall all men know," &c. And 
a test for yourselves : " "We know that we have passed from death 
unto life/' See. 

Leaec>- — 

I. How tenderly considerate was the Lord Jesus. In his own great 
trouble ever thinking most of others. 
I] That we should be willing to receive and distribute the consolations 
of the Gospel 

III. Are we prepared for the home that Jesus has prepared ? 

r:. v .-::r'5 Sul. Zee. 526. Stu 's Words of Jesus, vi, 175. ft w. 15. 16 

Brmcnrigg. 323 (fob), v. 13. Fari?ido/i,i. 52. :\ 27. Hale's G:'. :'-;■■: Bern. 
177. R 2. Ligktfoot, ii 1086. :, 18 a Spenet *s B quei y Souse, 205. 

9. 11, Cderidc:'i Notes : : I,:: :s. 321. v. i. 8%bbe&\ vii 357. w. 8, 9, 

lib. ii 65, rf. 



186 Less. 79. the htgij-priestly prayer. • (Notes.') 

Bead John xvii. 

1 These words. The High- Priestly prayer of Jesus, in which he prayed for 
himself {vv. 1 — 5), his apostles (6—19), all believers (20 — 26). . . . Father, 
as he taught (Matt. vi. 9 ; Lu. xi. 2), so he practised. . . . the hour, of suf- 
fering, death, atonement, triumph. . . . come, at last (vii. 30 ; viii. 20). . . 

2 glorify . Son : accept the life, the offering, by raising from the dead. . . .glori- 
fy thee. Finish thy work here, and then administer thy kingdom. . . .power 

(Ps. viii. ; Eph. i. 22). . ♦ . .all flesh : all the ills, trials, sins, temptations, 
of which man is the subject through the Fall (Dan. vii. 14 ; Matt. xi. 27 ; 

3 xxviii. 18 ; Jo. iii. 35; v. 27). . . . many (vv. 6, 9, 24 ; vi. 37). . . . Jcnoiv. 
This knowledge is the beginning of eternal life, and, to its possessor, the 

4 pledge of it (Isa. liii. 11 ; Jer. ix. 24). . . . on . earth : manifested thee by 
my life, words, deeds. . . . finished : in spirit and act left nothing undone 

5 (iv. 34 ; v. 36). . . . And now: receive me back to thyself, and my original 

6 glory (i. 1, 2 ; x. 30 ; xiv. 9). ... thy name. Thyself, thy wisdom and love 

7 (v. 26). . . . kept . word. Can the Intercessor say this of us ? ... whatsoever 

8 (xiv. 10). ... of thee. Of thy designing and prompting. . . . have known 
(v. 25; xvi. 27 — 30). As thy representative I spoke and acted for thee 

9 alone. . . . pray . them. For with all their knowledge they have need of 
Divine aid. Satan, mighty. Flesh, weak. "World, threatening. . . . not . 
world, at this moment (v. 20 ; Lu. xxiii. 34). He does not teach that the 

10 wDrld should not be prayed for. . . . mine . thine, thine . mine. Equality 
of Son and Father. Safety of believer (Jo. x. 28, 29). . . . in them, in their 

11 manifestation of my words, &c, as Thou art by me. ... J, these. They 
will lose their friend and helper. . . . keep . those, by my power, while I am 
absent. Wonderful thoughtfulness ! . . . be one, in affection, purpose, and 

12 fidelity to truth. ... J kept. They had my presence to lean upon. . . . 
none . lost (xviii. 9 ; 1 Jo. ii. 19). ... son .perdition = devoted to p. : . . . 

13 fulfilled (Ps. cix. 8 ; Ac. i. 20). . . . things, concerning Thee, Myself, and 
them. . . . my joy, the object of my life and labours = their salvation. 

14,15 hated, as the darkness, the light ; and as error, the truth. . . . out . world. 
For the poor world's sake. Christians must not be too anxious to depart. 
There is a work for them here. . . . evil, of their hearts, of temptation, of 

16 persecution, which is not the suffering, but apostasy. . ..of . world, its life, 

17 spirit, practices. . . . Sanctify, make them holy, and wholly thine. . . . 
18,19 sent me, to do thy will. . . . sent them, to do my will. . . . myself devote 

myself to thee. . . . they, might devote themselves to me and thee. . . . 

20,21 them also, for they too will need thy keeping. . . . all one, one united, com- 
pact body, animated by one spirit and purpose (Ho. xii. 6 ; Gal. iii. 28). 
world . believe. The union and spirit and work of the Church, a proof of 

22 the Divinity and mission of Christ. . . . glory, of union, and character. . . . 

24 perfect, complete, wanting nothing. . . . I will, Jesus is not to be denied 
(Jo. xi. 42). . . . with me, according to promise (Jo. xiv. 3). ... behold, 

25 as the reward of faith, and an element of bliss. . . . not knoivn^ not under- 
stood thy nature, and purpose, in sending me. . . . but I (vii. 29 ; viii. 

26 55 ; x. 15). . . . that . love. This was the sole purpose of the life and 
ministry of Jesus. That men might be filled with and influenced by the 
love of God (xv. 9). 

Slier* s Words of Jesus, vi. 418. v. 19, Robertson's Sermons, ii. 229. Good 
Words, 1861, 580, ff. v. 14, 15, ibtd % 1862, 377, ff. Goodwin, viii. 64. 
Jay's Sermons, i. 442. v. 26, Sibbes, vi. 385. 



{Analysis.) the high-priestly prayer. Less. 79. 137 



For himself — For the apostles — For the Church. 

I. FOR himself. (See Heb. vii. 24—27.) The Lord's prayer a 
model after which we may frame our petitions. This prayer not a 
model. This, such a prayer as only Jesus might offer. No confes- 
sion of guilt, no prayer for pardon ; but self-assertive throughout 
(vv. 4, 6, 8, 12, 14, 18). He does not so much supplicate a favour, as 
claim a right (v. 24 ; Jo. xi. 42). He did not usually pray in th.U 
public manner. He hereby teaches the character of his priestly inter- 
cession, of which this is the commencement. For himself he seeks the 
restitution of his ancient glory, and on the ground of his perfect 
obedience ; and we in prayer rely upon that obedience. Our doing 
so, is part of the obedience of faith (Rom. v. 19). 
II, For the apostles. Even such men needed to be prayed for (Lu. 
xxii. 31, 32 ; 1 Thess. v. 25 ; Heb. xiii. 18) ; how much more ordin- 
ary ministers and teachers. He prayed for them, because he knew 
them and their future dangers, &c. The chief things prayed for 
were — union, sanctification, preservation from evil. (Show the 
special need, for the men and times, of these things.) 

III. For the church. Not these alone, but all who should believe. 
That they may be united (v. 21), and manifest the divine glory (v. 22), 
and thus instruct the world, on the Divinity of the person and mis- 
sion of Jesus (v. 23) : and that, finally, all may be glorified together 
(v. 24). 

[Ben gel calls this prayer, " The high-priestly prayer of Jesus." 
Augustine says, " Our Lord might have offered this prayer in silence 
or in secret ; but he wished to present himself to the Father as 
a praying man, remembering that He was our teacher." Melancthon 
says, " No more touching voice, or more worthy, holy, or fruitful, 
was ever heard in heaven and earth." Luther says, " Plain and art- 
less as is the language, it is so deep, rich, and wide, that no one can 
find its bottom or extent." Knox, the Scotch Reformer, requested it 
might be read to him when he lay a-dying ; the devout Spener, also, 
had it read three times to him on his death-bed.]. 

Learn — 

I. Whatever our station, learning, &c., we have need of prayer. Jesus 
prayed for himself- 
II. The character of the unceasing intercession of our great High Priest, 
and our place in it. 
III. The preservation to the world of a gospel ministry, guaranteed by the 

intercession of Jesus. 
EY. The safety of the Church secured by our Advocate and Intercessor. 
V s The importance to us of believing on Jesus, through the preaching of 
the Word, that we may realize the full benefit of the High-Priestly 
office of Jesus (v. 20; Rom. 2.- 3—17), 

N 



188 Less. 80 the betrayal. {Notes.) 



Read Matt. xxvi. 47-56. (Mk. xiv. 43-52 ; Lu. xxii. 47-53; Jo. xviii. 2-12. 

47 yet spake (vv. 45, 46). Having long and accurately foreseen the events 
of this night, how easily Jesus might have avoided them. . . . Judas (Ac 
i. 16 ; Less. 77; Jo. xviii. 2). ... one. twelve. Hence, also, the greatness of 
his crime. . . . great multitude. Levites, and perhaps some soldiers (Jo. 
xviii. 3), to seize one man. . . . swords . staves. Perhaps Judas had told 
them that Jesus expected this, and hence, in ignorance of his character, 
they came armed and prepared for resistance. . . . chief priests, §c, who 

48 had gladly supplied the means of this apprehension. . . . gave . sign, had 
previously done so. They might seize the wrong man. . . . kiss (1 Sam. x. 
1 ; 2 Sam. xv. 5 ; xx. 9 ; Ps. ii. 12 ; Prov. xxiv. 26 ; Lu. vii. 45). . . . hold . 

49 fast. What ! did he insinuate that Jesus would try to escape ? . . . forthwith, 
he stepped immediately out of the crowd. . . . Hail, master. The hypocrite ! 
Truly had Satan entered into his heart (Jo. xiii. 27). Is not all 
hypocrisy a betrayal of Jesus ?. ... kissed him. Thus the mark of truest 
friendship and homage, may be the mark of the foulest treachery also. Let 
us take heed that our tokens of friendship and respect are sincere. . . . 

50 Friend, §c. He even now spoke kindly. . . . Then came, when they saw the 
sign. . . . hands : but first see Jo. xviii. 6 ; he might even then have 

51 passed away, and been lost in the darkness. . . . one, i. e. Peter (Jo. xviii. 
10). Who else, indeed, could it have been but that impulsive disciple ? 
It is suggested that the omission of the name by all, save John, was be- 
cause Peter was yet alive when they wrote. . . . sword : whence had he ob- 
tained it ? . and why ? It was Peter who, through John (Jo. xiii. 23, 24), 
discovered the betrayer. Judas went to sell his Lord, Peter to procure a 
sword. The former an intentional, the latter a thoughtless betrayal of 
Jesus. What harm that sword might have done, especially in the hall of 
trial, as evidence of the treasonable intentions of Jesus ! It well nigh 
was the death of Peter also (Jo. xviii. 26). Others seemed to have been 
armed as well (Lu. xxii. 49). . . . servant, i.e. Malchus (Jo. xviii. 10), 

52 ear, intended for the head and life. . . . said Jesus (Luke, the physician, 
notes that the ear was first healed, xxii. 51) : com. Gen. ix. 6 ; Jo. xviii. 

53 36 ; 2 Cor. x. 4 ; Eph. vi. 11 — 18. . . . angels, his defence were more easy 
and effectual without than with the sword, had he desired it, but then 

55 how, &c. (v. 54). ... said Jesus (Jo. xviii. 4, 5). . . . no hold. They 
were reminded of what they did not and could not do. As he thus spoke, 

56 they must have seen that what they now did was by permission. . . . all . 
done, not because he could not avoid it ; but that the scriptures, &c. (Isa. 
liii. 7—9; Lu. xxiv. 25—27, 44, 46). . . .forsook .fed (Matt. xxvi. 31; 
Isa. lxiii. 3, 5). But Peter still hung about the Lord, v. 58; and John, 
with the women, was at the foot of the cross (Jo. xix. 25 — 27). Jesus, 
when he voluntarily surrendered himself, provided for the safety of his 
friends (Jo. xviii. 8, 9). 

See Alford in loc. Ellicott, Hul. Lee. 328—331. Robinson's Palestine-, i. 235. 
Ebrard's Gosp. Hist. 415. Stier's Words of Jesus, vii. Boston, 667 (fol.). 
Archbp. Whately on Treason of Judas, in ' Essays on Bangers to Christian 
Faith* (1839); also his 'Lectures on Characters of the Apostles.* Art. 
' Judas,' Eitto's Bib. Fncy. (new ed.). Art. * Judas,' in Treasury of Bib 
Knowledge {Longman, 1866). Hall's Contemplations, 245 (1634). Uanna'* 
Last Bay of our Lord's Passion, p. 1. 



{Analysis.) THE betrayal. Less. 80. 189 

The person — The motive — The time — The manner — The effect. 



I. The person. Judas = praise. One of chosen twelve. Our Lord 
must have foreseen this when he called him. The call of J. facili- 
tated fulfilment of Scripture. Called ' the traitor,' Luke vi. 16; 
1 son of perdition,' Jo. xvii. 12. Avaricious. Dishonest in choice of 
means for securing what he may have deemed a lawful end. 
II. The motive. Various motives have been imputed : (1.) Sense of 
duty in bringing Jesus to justice. But consider Ac. iv. 15 — 23 ; v. 
27 — 40, where the high priests, &c, are silent when they might 
have repeated the charges of Judas. Especially note Matt, xxvii. 4. 
(2.) Resentment (com. Matt. xxvi. 8 — 17; Jo. xii. 4, 5). But two 
days elapsed before the deed was executed. Resentment would have 
subsided. (3.) Avarice (Matt. xxvi. 15). But had this been the 
chief motive, he would surely have bargained for a larger sum, and 
not have sold his Master for less than £4, as he did ; nor would 
he afterwards have returned it. (4.) Ambition. Consider Jo. vii. 
31 ; Matt. xvi. 16 ; xix. 28. By some thought to be the true motive. To 
him Jesus was King. He would force Jesus to declare himself. If 
Jesus were made a King, what might not he — Judas — become? He 
knew the power of Jesus, and thought that, at the worst, Jesus would 
escape from danger (Luke vi. 30 ; Jo. viii. 59 ; x. 39) ; hence Matt. 
xxvi. 48 was ironical. He believed the Messiah would never die 
(Jo. xii. 34). Contrast the ambition of Judas with the lesson of 
humility he had heard. (5.) Demoniacal possession (Jo. xiii. 27). 
III. The time. Significant. The Feast of Passover. Type and anti-type. 
Multitude at Jerusalem. Witnesses of these things (Ac. ii. 5 — 36). 
Many had beheld his miracles and heard of his fame in other parts. 
(See Conder on Matt., 'the hour and the day,' 457-8). Night. A 
fit time for a dark deed (Jo. iii. 19). 

IV. The MANNER, A kiss. Perhaps Judas was sincere, after all, and 
meant this as a friendly act to force Jesus into an avowal of his 
kingship. If so, then one may be wrong though sincere, and mere 
sincerity will not save. (See Prov. xvi. 25), [on which : (1.) a way 
not necessarily right because it seems so. (2.) Very wrong ways may 
seem right to some. (3.) Many ways of men wrong necessarily, 
although plausible — ill-pleasure, indifference, formalism, self-con- 
fidence, ambition, partial reformation. (4.) The end, notwithstand- 
ing sincerity, is death.] 

V. The effect. (1.) To Judas. (2.) To Jesus. (3.) To ourselves. 
Learx — 

I. God maketh the wrath of man to praise him. 

II. Official standing, a power for evil in the hands of the unprincipled 

and ignorant. 

III. Shows of friendship may be tricks of treason (Prov. xxvii. 6). 

IV. Seek to be not only sincere but right. 

V. The fulfilment of Scripture a proof of the Messiah ship of Christ 

VI. If he be the only and true Saviour, have we accepted him ? 



190 USEFUL CHILDREN. Desk, 29. 



Jeremiah vii. 18 (first four words). 



(Introduction.) The prophet depicts a sad scene that should be witnessed 
in the streets of Jerusalem. The children took part in it. Probably did as 
they were bid. Were ignorant of the sin. Were simply obedient to their 
parents. Our subject is " Useful children." 

I. Children ought to try to be useful. 

1. God has given them many instruments for usefulness. Knowledge. 
Intelligence. Heart. Bodily powers. He evidently designed them 
to be useful. 

2. Their parents nave a claim upon them. Worked for and watched 
over them in infancy. They provide education, food, clothing, &c. 

3. They should set an example of usefulness to the idle. Others may 
see their " good works" and be excited to usefulness. 

II. Children may be very useful. 

1. To their parents in ten thousand different ways. The gathering of 
wood by little nimble feet saved the aged many a weary journey. 

2. To their teachers they may be useful by their diligence, obedience, 
conduct. By repeating their lessons at home, and by inviting others 
to the school. 

3. They may as well be useful as mischievous, by employing the same 
powers in a right way. 

III. Children when useful are promoting happiness. 

1. Of their parents, &c, at home. The joy and pride of parents oc- 
casioned by useful children. — Picture it, and the opposite. 

2. Of themselves. They are laying in early activity the foundation of a 
prosperous life. " Diligent hand," &c. " Seest thou a man diligent in his 
business," &c. After- work comes easy to one who has borne "the yoke 
in his youth." Connection between industry and cheerfulness. 

Learn— 

I. To seek to be useful when very young. 
II. To pray for guidance to be useful in good things. 

III. To watch against indolence and disobedience. 

IV. To try to be useful in the service of God. Samuel when a child minis* 

tered before the Lord. 

V. How useful was the Holy Child Jesus as an example to us all. He grew 
in favour &c. 



Desk, 30. THE YOUNGER BROTHER. 191 



Genesis xlii. 21, 22. 



{Introduction.) Scene in history of Joseph. The famine in land of Canaan. 
Jacob's sons go to Egypt to buy corn. Are received by their brother, whom 
they believed to be dead. He recognizes them. Pretends to regard them as 
spies. They tell their history and mention Benjamin (v. 13), and speak of an- 
other (Joseph) as dead. To test their truth he commands them to go and 
bring Benjamin. He retains Simeon as a hostage. They all connected this 
with their former sinful treatment of Joseph. Our subject then is, the duty 
of the elder towards the younger. This we may learn while, with this band 
of brothers before us, we consider : (I.) the day of their sin ; and (2.) the day 
of their retribution. 

I. The day of sin.— The scene at the mouth of the pit ; where we see :— 

1. A number of sons inflicting a great trial on their father. They are 
about to take away the light of his eyes. The child of his old age. 
Filial misconduct. 

2. Many brothers persecuting one. Cowardly. What could one do 
against so many ? Sometimes many will injure one, who is not their 
brother. The conduct still cruel. 

3. The elder banded against the younger ; whom, because of his youth 
and their father's love, they should have treated with indulgence. 
Cruelty of elder children in a ^mily or school persecuting the younger. 

II. The day of retribution. — The scene before Joseph. But the retribution 

had begun before. 

1. When they returned to their father with the many-coloured coat : 
what humiliation and remorse must the tears of Jacob have caused them ! 

2. In after trials, &c, they would think of their conduct, and wish they 
had Joseph back. 

3. Now memory turned against them. They pictured the old heart-rend- 
ing scene : " We saw," &c. His prayers still rung in their ears, though 
years had rolled away. 

4. Conscience also accused them. 111. by Reuben : " Spake I not ? " We 
shall one day remember how we have slighted conscience. " His blood 
is required," &c. 

Learn — 

I. Our conduct abroad may much affect happiness of parents at home. That 
deed by the pit's mouth filled Jacob's home with long sorrow. 

aI. Memory and conscience will outlive the evil act. Even if men do not 
discover it, we have the witnesses within us. The accuser always near. 

III. Let us be kind to the younger ones. Eemember the kindness of our 
Elder Brother to us all. He saved us from going down into the pit, 



192 WATCHING FOR THE MORNING. Desk, 31. 

Psalm cxxx. 6. 

(Introduction.) Text recalls to mind many instances of watching for the 
morning, in "both profane and sacred story. 111. Columbus, having promised 
to return if land were not sighted in 24 hours, watched for the morning. 
Darius (Dan. vi. 18, 19). Paul and his companions (Ac. xxvii. 29). Abra- 
ham (Gen. xix. 27, 28). Israelites (Exod. xiv. 24, and Exod. xvi. 7—12). 
Mary (Jo. xx. 1, 11 ). Some were known to David. There were doubtless some 
in his own history. This is evident, Ps. v. 3; xxx. 5; lix. 16; lxxxviii. 
13 ; cxix. 147, &c. We ourselves may have watched for the morning. 
When sick, or watching the sick. One night there is, especially, in which 
we may well watch for the morning. In the night of sorrow for sin, when we 
watch for the morning in which the light of God's countenance may rest upon 
us. In such a night, for such a morning let us watch: 

I. Anxiously. 

1. Like Hezekiah (Isa. xxxviii. 13) ; or like David (Ps. lxiii. 6, &c). 

2. Because the shadows of a night of sin and ignorance no longer content 
(Job vii. 4; Song ii. 17). 

II. Prayerfully. 

So Jacob wrestled till the break of day, and had his name changed (Gen. 
xxxii. 24 — 29). To those who prevail in prayer a new name is given 
(Eph. ii. 19 ; 1 Jo. iii. 4 ; Rev. ii. 17). 

III. Patiently. 

As Job (xiv. 14), for " the morning cometh." As David (Ps. cxix. 55 ; 
xxxvii. 7 ; xl. 1, remembering Isa. 1. 10). 

IV. Belie vingly. 

If the night cometh, so also the day. It is sure. God is the Father of 
lights. Jesus, the true light. He came, that those who sit in darkness 
might have light. 

V. Hopefully. 

Meanwhile we have the word of God, and note 1 Pet. i. 12 ; and we shall 
soon be able to say (2 Cor. iv. 6) ; and sing, " In darkest shades if thou 
appear," &c. (Ps. xlii. 5). Ps. cxxi. was probably composed in ox for 
the night season. It was Davi *s resolve in darkness to look to the 
hills over which the day would break. Yet see v. 2, the Lord, and 
not the day, was his true helper (Ps. lxxxvii. 7.) 

Learn — 

I. To seek to be delivered from the night of sin, guilt, condemnation. &c 

II. Earnestly to pray for the day of God's favour. 

III. Then you will look hopefully to the morning of the resurrection, as the 
dawn of an everlasting day (Rev. xxi, 25). 



Desk, 32. ishmael. 193 



Genesis xxi. 20. 



{Introduction.) The lad ! — what lad ? Ishmael. The son of Abraham and 
Hagar. (His name signifies " God hears." God hears us, whatever our name 
and whatever our words.) He is the first child mentioned in the Bible 
Many a child before, but he is the first called such. Not one of the good 
children of Scripture ; but he illustrates the great care that God takes of even 
the wicked, and may well teach the very worst to give up wickedness and 
serve God. Consider : — 

1. Ishmael's character. 

1. Afterwards dwelt in the wilderness and became an archer. Probably 
as a youth was fond of adventure. Strong, brave, warlike. 

2. Domineering : lorded it over his brother Isaac. Was 14 years old 
at this time (com. Gen. xvi. 16, and Gen. xxi. 5). Ignoble to act 
thus towards a young child. 

3. Ill-natured. Teazed his brother (Gen xxi. 9). Unkindness of this. 
Yet how many do the same thing. 

[I. Ishmael's banishment. 

1. But for his conduct he would have long enjoyed the comfort of home. 
How much better that home than the barren wilderness. (Picture the 
two scenes.) 

2. Insisted upon by Sarah. Probably she saw that her son Isaac would 
have to suffer much from such an unkind brother. (Sarah, Isaac's 
not Ishmael's mother.) 

3. Permitted by God. Chiefly because Isaac's birthright should not be 
interfered with ; but also because he disapproved of Ishmael's conduct. 

4. Commanded by Abraham. He was very sad (v. 11). He loved this 
ill-mannerly son. Yet must have peace at home, and obey God. Sends 
him and his mother away, — not empty-handed. (Picture the scene.) 

III. Ishmael's preservation. 

1. The terrible wilderness. Away from home. Wild beasts. Wander- 
ing people of the desert. 

2. The water gone. Thirst. Faintness. Ishmael likely to die. (The 
scene, vv. 15, 16.) 

3. The angel. Message of mercy. God had heard the poor lad moan- 
ing. The promise. A fountain of water. Mercy of God to the 
wicked. 

Leaen— 

I. That God sees all our misconduct. 

II. That God permits sorrow to follow our sin. 

III. That God remembers mercy in the midst of wrath. 

IV. That God is very good even to the wicked. 

7. That God has sent the angel of the new covenant to point out to vs th« 
water of life, that we may not perish by the way. 



134 Less. 81. THE JUDGMENT HALL. — I. (JEWISH COUKT.) (AV<? 
Read Matt. xxvi. 57—68. 

57 And they. Those who had seized him in the garden. . . . laid hold, and 
bound him (Jo. xviii. 12). . . . to Caiaphas (called also Joseph), son-in- 
law of Annas. Ap. H. Priest about 27 a. d. ; was priest throughout the 
procuratorship of Pilate. Dep. 37 a. d., see Jo. xi. 49 — 53, and Ac. iv. 6. 
(But Jo. xviii. 12 — 14.) Jesus was led first to Annas (con. of Ananias, 
i. e. Hananiah), H. P. up to 3 years before the time of Pilate. Annas had 
been H. P. 15 years when he was deposed. Yet he remained president of 
the council, and possessed of so much influence that he was virtually the 
H. Priest still. (See Lu. iii. 2 ; Ac. iv. 6.) ... where. Both Annas and 
Caiaphas lived probably beneath one roof in the palace or official residence 
of the H. Priest. . . . assembled. In anticipation of what would happen. 
It was now about 12 o'clock. Probably at this time only part were 
assembled, and the full council met in the morning (Lu. xxii. 66 — 71). 

58 Peter (and John also, Jo. xviii. 15, 16). . . .followed : probably others as 
well, certainly Judas (Matt, xxvii. 3). ... went in, at John's invitation 
(Jo. xviii. 16). ... sat, by the side of a brazier (Mk xiv. 54 ; Lu. xxii. 

59 55). . . .sought false. "Why not seek true witnesses? Would not serve 
their purpose. They were compelled to have witnesses (Deut. xvii. 6 ; 
xix. 15) to maintain the form of a trial and the appearance of justice (com. 

60 Matt, xviii. 16 ; Heb. x. 28). . . . found none, that served them. No two 
agreed in their statements (Mk xiv. 56), ... last . two. But even these 

61 disagreed (Mk xiv. 59). . . . the temple. Jesus meant his body (Jo. ii. 

62 19; 1 Cor. iii. 16; vi. 19 ; Ac. vii. 48). . . . what . it. The H. Priest, 
- unable to secure his end by witnesses, would have Jesus criminate himself. 

63 peace (Isa. liii. 7; Matt, xxvii. 12 — 14). The silence of Jesus was, in 
regard to any defence, not absolute silence. . . . by . living God = on thy 
oath. The oath of adjuration (Num. v. 19, 21 ; Josh. vii. 19). . . . Christ 
= Messiah, the anointed one. . . . Son of God. Should he admit it he 
would be guilty of blasphemy (Lev. xxiv. 16) ; or deny it, the charge would 

64 be that he deceived the people (com. Lu. xxii. 67, 68). . . . Thou . said =- 
It is so =That is precisely the true thing. . . . Hereafter = henceforth. 
ye see, §c. This may refer to His exaltation and its immediate results 
(Pentecost and Ac. vi. 7), or to the general resurrection (2 Thess. i. 6, 7 ; 

65 Jo. v. 28, 29). . . . rent . clothes, in affected indignation. . . 

66 (Lev. xxiv. 16). . . . witnesses ? The judges were now witnesses. . . , 

67 death. The usual form of sentence (Lev. xxiv. 11 — 16). . . . Then. 
Imagine this scene in the court. The judges degrading themselves in thus 

68 seeking to degrade Jesus. . . . Who . he ? = name him. "Which, had he 
listed, he could have easily done (com. Mk v. 30 — 33). 



Note 1. It was during this part of the trial that Peter thrice denied Jesus. 
Note 2. It was at the close of this part of the trial that Judas repented 
(Matt xxvii. 3—10 ; com. Ac. i. 16—20). 

Ellicott's Hulsean Lectures, 332, ff. Slier' s Words of Jesus, vii. 311. Mall 8 
Contemplations t 253, ff. (1634). hbrard's Gospel History, 420. 



(Analysis.) the judgment hall. — I. (JEWISH court.) Less* 81. 19\ 



Events — Judges — Witnesses — Prisoner — Sentence. 

In studying this trial, remember : (1.) That the verdict was settled be- 
fore the trial began (Matt. xxvi. 3 — 5; Jo. xi. 47 — 54, Com. Ps. ii. 2). 
(2.) That no defence was attempted either by Jesus or any friends of his 
(as Joseph of Arim., and Nicodemus). (3.) That those who passed 
sentence had no power to execute it. (4.) That the conduct of Jesus 
must be interpreted by his knowing the end. Hence he furthered, when 
he might have frustrated it. (5.) That the two courts were not a lower 
and a higher, but totally distinct; i. e. ecclesiastical and civil. 

I. Oedee of events ix pt. i. (1.) Taken to Annas (Jo. xviii. 13). 
(2.) Before Caiaphas (Matt. xxvi. 5, 7). (3.) Peter's first denial 
(Lu. xxii. 56, 57). (4.) Cock crew first time (Mk xiv. 68). (5.) Be- 
fore part of the council (Matt. xxvi. 59 — 68 ; Mk xv. 55, 6o). (6.) 
Peter's second denial (Lu. xxii. 58, about 2 a.m.; see also Matt. 
xxvi. 69 ; Mk xiv. 69). (7,) Peter denies the third time (Jo. xviii. 
26; Matt. xxvi. 73; Mk xiv. 70). (8.) Cock crew second time. 
(9.) Before the whole council (Lu. xxii. 66 — 71). (Time about 5 
hours ; i. e. from 12 — 5 A. M.) 
[I. Judges. (1.) Compare these priests, &c, with what true judges 
should be and do (Deut. xvi. 18 — 20; Isa. lvi. 1 ; 2 Sam. xxiii. 3; 
Ez. xiv. 9 ; Mic. vi. 8 ; Prov. xxi. 3 ; xi. 10 ; Eccles. v. 8). (2.) They 
could not be impartial since they had pre-judged Jesus : and/were both 
judge, jury, and plaintiffs. (3.) Their conduct. They had resolved 
to convict. Received false testimony. Induced the prisoner to 
criminate himself. Were both angry at the silence (Matt. xxvi. 62) 
and the speech of Jesus (Jo. xviii. 22). 
III. Witnesses. (1.) False. Moved by bribes, fear of priests, or personal 
animosity to Jesus. Hence conflicting statements, and perversion of 
the truth. (2.) Through non-agreement did not serve their employ- 
ers. Even those who most agreed, differed too greatly. 
S. The Peisonee. (1.) Was so, voluntarily (Mk x. 32—34). Could 
have easily delivered himself (Jo. xviii. 6; Matt. xxvi. 53, 54). 
(2.) Notice his patience. How easily with a glance or a word 
might he have confounded the whole council. (3.) Note his silence 
against the foulest charges of blasphemy and treason. Offered no 
defence. Nor did he expose the character of his enemies. 
V. The Sentence. The heaviest that could be passed. To be exe- 
cuted in the cruelest fashion. Fulfilment of prophecy. The end 
for which he came. His substitutionary relation. His redemptive 
character. He offered no protest. Became obedient unto death ; 
even the death of the cross. 

Leaen — 

I. The wisdom of the God of providence in so planning political events. 
II. The extent to which unrestrained malice and hate will go. 
II I. To imitate the patience of Jesus. 
rV. To rejoice that by his trial and its results, we are saved from ths 

effects of a greater trial. 



196 Less. 82. THE JUDGMENT HALL.— II, (ROMAN court.) {Notes.) 
Bead John xviii. 28 — 40. (See also Jo. xix. 1 — 16.) 

28 Then. Because, although, they were agreed upon the sentence, they were 
powerless to execute it. They were now subject to the Bomans, who 
reserved the right of inflicting capital punishments. But for this fact Jesus 
would have been stoned (tke Jewish mode of execution ; com. Deut. xvii. 
5 ; Lev. xxiv. 14, 16 ; Jo. viii. 5, 7 ; x. 31, 32 ; xi. 8 ; Ac. vii. 58 ; xiv. 
19 ; Heb. xi. 37 ; xii. 20), not crucified (the Boman method), as he pre- 
dicted (Matt. xx. 19;" Mk x. 33, 34). . . . hall .judgment = Pilate's 
official residence. . . . early, about day-dawn. . . . defiled. During the 
f Passover it was not lawful to enter a house where there was any leaven, 
of which there might be some in a heathen's residence. So careful 
were they to avoid ceremonial impurity ; so thoughtless in the matter of 
moral guilt. Straining at a gnat, swallowing a camel (Exod. xii. 15, 19 ; 
xiii. 7; Matt, xxiii. 24). ... Passover. Thinking of God's mercy, but 

29 showing none (Hos. vi. 6; Matt. ix. 13 ; xii. 7). ... Pilate. The 6th 
Boman procurator of Judea from 25 — 35 a. d. His part in death of Jesus 
confirmed by Tacitus (Annal. xv. 44). For maladministration, recalled to 
Borne. Tried ar.d banished by Caligula, to Yienne in Gaul. Said by 
Eusebius (Hist. ii. 7) to have committed suicide. . . . accusation. He was 
willing to please the Jews, but wished to be justified in what was demanded. 

30 If he . not. They had found him guilty, and Pilate was to be merely 

31 the executioner, which did not suit his Boman pride. . . .judge him, which 

32 they professed to have done. . . . not lawful (see note, v. 28). . . .fulfilled. 
Note the political state of the Jews at this time, but for which neither the 
saying of Jesus (Matt. xx. 19), nor Old Testament prophecy (Ps. xxii. 16 ; 

33 Zech. xii. 10), had been accomplished. . . . entered. Observe his perplex- 
ity ; the necessity he was under of continually going out and in. Was 
ever trial so conducted before or since ? . . . King . Jews. He knew not 
the charge, and sought a political one, on which alone he, as a Boman, 

34 could execute Christ. . . . Jesus answered. He saw the purpose of shift- 
ing the charge from a religious one of blasphemy, to a political one of 

35 treason, to suit the present court. . . . a Jew ? what know I of any 
offences save political and civil ? If yours is not such it does not come 
within my jurisdiction. . . . what . done ? In the absence of accusers and 
witnesses, the judge would make Jesus plaintiff as well as defendant. . . . 

36,7 My kingdom. An admission of his kingship. . . . witness (Isa. lv. 4). 

38 every one (Jo. viii. 47 ; 1 Jo. iv. 6). . . . What . truth [Bacon's Essay, No. 
1 ; Robertson's Serm. iii. 311). . . . no fault, i. e. of a political nature that 
will warrant capital punishment. . . . (Here (Hengstenberg on Jo. in he.) 

39 insert Lu. xxiii. 5 — 11). . . . a custom, as an annual illustration of Divine 
mercy, some criminal was liberated from prison. . . . the King : assuming 
to be guilty. Thus Pilate would have released one whom he supposed 
was charged with a political offence. . . . Barabbas = son of Abbas. Ly- 
ing in prison for sedition and murder (Mk xv. 7 ; Lu. xxiii. 25 ; Ac. iii. 14). 
They preferred that this seditious person (com. Jo. xix. 12 and 15), and a 
murderer, should be at large rather than Christ. So much for their pre- 
tended zeal for Caesar's power and the Divine law (Gen. ix. 6). Thus they 
became murderers themselves (Matt, xxvii. 25; Ac, iii. 15). 

Lightfoot, ii. 1108, and Hor. Heb y . on Lu. "xxiii. 7, and Matt. xxvi. 2. Pilate, 
Josephus, Antiq., xviii. 4, 2. Hale's Golden Remains, 147. Herod t Elli* 
cott s Bui. Lee. 215. 



(Analysis.) the judgment hall.— ii. (soman court.) Less. 82. 19? 

Events — Pilate — Accusers. 

I. Order of events xs pt. n. (1.) Sent bound to Pilate (Matt, 
xxvii. 1, 2). (2.) Judas repents (vv. 3 — 10). (3.) Pilate inquires as to 
the charge (Jo. xviii. 28 — 32). (4.) Pilate examines Jesus (Jo. 
xviii. 33 — 38). (5.) Pilate's first intercession (Jo. xviii. 38 — 40). 
Release of Barabbas demanded. Jesus scourged (Jo. xix. 1 — 3). 
(6.) Pilate's second intercession (Jo. xix, 4 — 8). (7.) Second pri- 
vate examination (Jo. xix. 9 — 11). (8.) Pilate's third intercession 
(Jo. xix. 12). (9.) Jesus brought out. Public and formal trial 
(Jo. xix. 13; Matt, xxvii. 11—14; Mk xv. 2—5; Lu. xxiii. 2. 3). 
(10.) Pilate's fourth intercession (Lu. xxiii. 4, 5). (11.) Jesus sent 
to Herod (Lu. xxiii. 6, 7 ; see v. 12). (12.) Jesus before Herod 
(Lu. xxiii. 8 — 11). (13.) Herod remits Jesus to Pilate (Lu. xxiii. 
11). (14.) Pilate's fifth intercession (Jo. xix. 14, 15; Lu. xxiii. 13 
— 16). (15.) Pilate's sixth intercession (Lu. xxiii. 17 — 20 ; Matt, 
xxvii. 15 — 18; Mk xv. 6 — 10). (16.) Pilate receives a message 
from his wife (Matt, xxvii. 19, 20). (17.) Pilate's seventh and last 
intercession (Lu. xxiii. 20, 23). (18.) Pilate solemnly washes his 
hands of all complicity in the death of Christ (Matt, xxvii. 24 — 26 ; 
Mk xv. 15 ; Lu. xxiii. 24, 25 ; Jo. xix. 16), and (19.) Delivers Jesus 
to be crucified. 

II. Pilate. (1.) Time server. The servant of Caesar, yet the tool of 
the priests. Must retain office at all risks. (2.) Unjust. Jesus 
innocent, yet Pilate succumbs to popular clamour. (3.) Disloyal. 
Hears or suspects that Jesus is a king, yet, regardless of Caesar's 
claim, is willing to release him. (4.) Superstitious. Hence his 
notice of his wife's dream, and altered manner when he hears that 
Jesus is the Son of God. (5.) A scoffer. What is truth ? (6.) Dishonest. 
Hence will sacrifice Jesus as hush-money for past delinquencies. 

III. The accusers. (1.) Ceremonially punctilious and morally guilty. 
(2.) Falsehood, in suggesting that Jesus was opposed to Caesar, a 
question that had not been mooted. (3.) Unreasonable, in replying 
by clamour instead of evidence to the question, What evil hath he 
done? (4.) Blood-thirsty. Drowning all intercessions with " Crucify 
him" (5.) Traitorous. Would save Caesar's enemy Barabbas, to 
sacrifice Jesus. (6.) Under the disguise of pretended regard for jus- 
tice and religion they become murderers by killing the Prince of Life. 

uEARX — 

I. From Pilate, the need of decision of character and of religious prin- 
ciple, as a basis for character. 

II. From Judas, the awful effects of persistent guilt. He also furnishes 

testimony, if any be needed, of the innocence of Jesus. He knew 
Jesus well, and any remembered wrongness would have been an 
unction to his conscience. 

III. From Jesus, to rejoice that he so cheerfully endured to the end ; 

taking even joyfully the death awarded, that he might became a 
"ransom for many." 



198 Less. 83. the seven wokds from The cross. {Notes.) 

(1.) Lu. xxiii. 34. (2.) v. 43. (3.) Jo. xix. 26, 27. (4.) Matt, xxvii. 46-; 
Mk xv. 34. (5.) Jo. xix. 28. (6.) ». 30. (7.) Lu. xxiii. 46. 

I. Lu. xxiii. 34 may be regarded (i.) as characteristic of the speaker. (1.) The 
spirit of the prayer in harmony with his nature. (2.) Consistent with his 
whole previous conduct. (3.) In keeping with the office of intercessor, 
upon which he was about to enter, (ii.) Admonitory to the enemies of 
Christ. "Know not :" culpable ignorance (com. Lu. xxii. 53 ; Ac. iii. 17 ; 
1 Cor. ii. 8; 1 Tim. i. 13 ; Ac. xvii. 30 ; 2 Cor. iv. 6). (iii.) Instructive 
and comforting to disciples. (1.) Teaches us not only to forgive, but charit- 
ably to extenuate injuries. (2.) He who dying prayed for his foes, now 
intercedes for us. Jesus on the cross and before the throne* 

II. Lu. xxiii. 43. "Words fitted (i.) To check presumption. Unto thee, not 
the other. (1.) None can be certain of repenting in death. (2.) The last 
hour one of much weakness, and many concernments. (3.) A sinner's last 
hour in the world is the devil's last hour with him. (4.) Such an hour is 
a time for farewells, &c. (ii.) To confirm the doubting. (1.) He had been 
a great sinner. (2.) Was saved at last, (iii.) To soften the impenitent. 

III. Jo. xix. 25 — 27. (i.) To one He administers consolation. Woman, &c, 
not mother (com. Lu. ii. 49 ; Jo. ii. 4 ; Matt. xii. 48, 49). (ii.) The other 
He incites to the discharge of a new duty. Duty often an antidote to grief. 
He gives John new thoughts and feelings to absorb his sorrow. 

IV. Matt, xxvii. 46 ; Mk xv. 34. (i.) Explain the difficulty " Forsaken ;" to 
be explained only on the ground of substitution, (ii.) Thoughts awakened. 
(1.) Intense pain of conscious isolation from God. (2.) Learn what we 
deserved to suffer. (3.) Divine abhorrence of sin. (iii.) Lessons taught* 
(1.) Withdrawal of Divine comfort not necessarily eternal abandonment cf 
the soul. (2.) Gratitude. Jesus has drunk the cup for us. 

V. Jo. xix. 28. (i.) Significant of acute bodily pain. No pain but for sin. 
He bore our sins in his body also, (ii.) Indicative of spiritual anguish. 
" He poured out his soul unto death." (1.) He had been always indiffer- 
ent to bodily want. (2.) Would now be most indifferent. (3.) Spiritual 
thirst agrees best with preceding words ; and (4.) is the usual mode of 
expressing soul-yearning, (iii.) Fractical considerations. (1.) He thirsted, 
that here we might never cease to thirst. (2.) He thirsted, that we in the 
future might never thirst. 

VI. Jo. xix. 30. (i.) In their relation to the speaker. (1.) His sufferings 
were over. (2.) His life over, (ii.) In relation to his work. (1.) The 
types realized. (2.) The prophecies, respecting the Christ, fulfilled. (3.) 
The sacrifices completed. (4.) The Law was satisfied. (5.) The enemies 
of man vanquished. (6.) Redemption secured, (iii.) Let us learn (1.) Our 
salvation is accomplished. (2.) Let our life of sin be finished. 

VII. Lu. xxiii. 46. (i.) Things concerning Jesus of which they remind us. 
(1.) Of the definite view he had of all involved in departing. (2.) Of the 
confidence he had that his work was finished and accepted. (3.) Of his 
devoted piety and conscious innocence. (4.) Of his filial affection, (ii.) 
Things enforced on us. (1.) To commend ourselves, living and dying, to 
God. (2.) Christ, to God for us; we to God in Christ, and daily. (2.) 
Prepare for such a death by dying daily. 

(1.) Belfrage, Sac. Add. 181. (2.) Ibid. 187. Boston, 637.. Lightfoot, ii. 
1273. Sunday Lib. vi. 273. (3.) Belfrage, 275. (4.) Ibid. 281. (5.) 
Ibid. 286. Minna, Last Day, H. 246. (6.) Ibid. 19i. 



(Analysis.) hie seven words fkom the cross. Less. 83. 199 

The harmony — The light — The darkness. 

I. The harmony. It will be useful to read the story of the crucifixion, 
collected out of the four Gospels, and harmonized thus : — Jo. xix. 17 ; 
Matt, xxvii. 33; Lu. xxiii. 33,34; Jo. xix. (19—22)23,24; Mk 
xv. 25 ; Matt, xxvii. 36 ; Mk xv. 26—28 ; Matt, xxvii. 39—43 ; Lu. 
xxiii. 36—43; Jo. xix. 25, 26, 27; Mk xv. 33, 34, 35; Jo. xix. 28, 
29 ; Matt, xxvii. 48, 49 ; Jo. xix. 30 ; Lu. xxiii. 45, 46—49. 

It The light. Jesus was six hours on the cross, from 9 a.m. to 3 
p.m. The first half of that period it was light. During this interval 
the first three words were spoken concerning men — his enemies, the 
penitent thief, his friends ; they harmonized — in the charity, hope, and 
comfort ; they breathed with the cheerful sunlight that meanwhile 
rested on the spot. They were marked by " absolute self-forgetful- 
ness" and sank "with all-embracing love into the need of others " 
(Stier). Here were forgiveness of enemies, pardon for the penitent, 
and consolation for the bereaved. Guard against ignorance — it may 
lead to sin ; guard against delaying repentance — we may die without 
it (HI. the impenitent thief ) ; guard against a too-absorbing sorrow ; 
our tears may blind us to surviving joys and duties. Seek to be so 
prepared for death, as in that hour to be able to administer rather 
than need to receive comfort. 

III. The darkness. This preternatural darkness (commencing at the 
sixth hour, i. e. 12 o'clock), while it shrouded the scene, harmonized 
with the shadows that rested on his spirit. The Sun of righteousness 
in eclipse. In the darkness which intercepted his view of sinning 
and suffering earth, his thoughts reverted to himself — and only then. 
Jesus, as our substitute, endured the heaviest punishment of sin, 
abandonment by God. But for him, this anguish had been ours 
eternally. Thus forsaken and in great pain, he thirsted. Then was 
fulfilled Ps. lxix. 21 (com. Ps. xlii. 2; lxiii. 1 ; Jo. iv. 14). He thus 
thirsted, to destroy our thirst for creature good (Matt. v. 6) ; when 
he had drunk the cup that his Father had given him, he exclaimed, 
" It is finished." May we so do our work and endure our trials, as 
to feel at last that the will of God concerning us is finished. What 
now remained but for him to give up the ghost ? So he died, the just 
for the unjust. The darkness passed away. And the light, typifying 
the smile of a reconciled God, burst in upon the earth once more. 
May that smile rest on our hearts, in life and in death. Ps. iv. 6. 

Learn — 

I. So to live that our last words may be a fit ending of life. 
II. To practise the charity that in death we shall desire to feel. 

III. Let others share our best thoughts in times of light. 

IV. Be ever practically grateful that Jesus tasted death for us. 

Hymns: — "All ye that pass by" (Wesley); "I sing my Saviour's 
wondrous death " (Watts) ; " Hark ! the voice of love and mercy " 
(Francis)] " Man of sorrows, and acquainted" (Hcmherg) ; " 
sacred head, once wounded " ( Gerhard). 



200 Less. 84. the crucifixion. {Notes.) 

Matt, xxvii. 29 — 54. (Mk xv.'; Lu. xxiii. ; Jo. xix.) 

29 croivn . thorns. This he wore, who now wears a crown of glory (Heb. ii. 
7, 9 ; Rev. xiv. 14 ; xix. 12). That we might have a crown of life (Rev. 
ii. 10). . . . reed : a frail and contemptuous sceptre (Heb. i. 8). . . . mocked 

30 (Ps. lxix. 19, 20). . . . spit : extreme of contempt (Isa. xlix. 7 ; liii- 3, 7; 

31 1. 6). . % . led . away (Num. xv. 35 ; 1 Ki. xxi. 10, 13 ; Ac. vii. 58 ; Heb. 

32 xiii. 12). . . . as . came out, of the city. . . . Cyrene in Africa (Hamilton, 
Missions, 2 Ed., 347). . . . Simon . name : a common name (Mk xv. 21). 
bear . cross. How many have regarded as an honour, what to Simon war 

33 esteemed a reproach! (Heb. xii. 2). ... Golgotha: from Heb. = skull 
(Calvary, Lu. xxiii. 33. Latin equivalent (calvaria) for Gk kr anion =skull); 
not strictly a mount, but rather a knoll, probably just without the gate of 
Ephraim on the W. It was near the city (Jo. xix. 20). The place now 

34 shown as Golgotha is within the present city. . . . vinegar : common wine, 
mingled with water. . . . gall (Mk says, myrrh), a stupifying potion, an 
opiate (Ps. lxix. 21). ... not drink. Hence he tasted death instead (Heb. 

35 ii. 9). , . . crucified (Ps. xxii. 16), fr. Lat. crux = a cross. Fixed to a cross 
shaped like the letter T. The transverse probably below the top of the 
upright, a nail through each hand and the feet ; a small projection from 
the upright served as a seat to support the body (see Smith's Diet. Bib. i. 
371 ; and appendix to Hanna's Last Bay of Lord's Passion). A slow 
torture, the sufferer often lingering fr. 36 hrs to 4 days, and then dying 

36 from exhaustion, &c. . . . parted (Ps. xxii. 18). ... And, the soldiers. 
watched, ace. to custom, both to see the sentence carried out, and prevent a 

37 rescue. . . . accusation. Three languages. A wide proclamation. Heb., 
, Gk, Lat. The sacred, learned, and common tongues of the time : addressed 

38,39 to all who " passed by." . . . thieves (Isa. liii. 12). . . . wagging (Ps. xxii. 

40 7; cix. 25). . . , temple (Matt. xxvi. 61 ; less. 81). . . . S.of God (xxvi. 

41 63; less. 81). ...Priests. The scoffing not confined to the low and brutal 

42 crowd. . . . saved others. They admit his miracles ! . . . believe. They 
would probably complain that the executioners had not properly done their 

43 work. There was evidence enough without this. . . . let him (Ps. iii. 2 ; 

45 xxii. 8). ... thieves, both; but one afterwards repented. . . . sixth, 12 o'e. 

46 darkness, supernatural (Amos-viii. 9). ... ninth, 3 p.m. . . . Eli, §c. (Ps. 

47 xxii. 1). ... they .said, tauntingly; some who imperfectly knew Heb. 

48 might think this. . . . one, perhaps of the soldiers in compassion (Jo. xix. 

49 28, 29). . . . Let be, suffer it to be so. ... loud voice, strong in death (less. 

50 83). ... ghost = spirit. . . . veil (Exod. xxvi. 31). ... rent (Isa. xxv. 7). 

51 earth . quake, &c, vv. 51 — 53. A greater miracle than was demanded (v. 42). 
yet we read not that they believed. . . . (Isa. xxv. 8 ; xxvi. 19 ; Hos. xiii, 
14; Jo. v. 25, 26; Da. xii. 2; 1 Thess. iv. 14; 1 Cor. xv. 20.) . . . 

54 centurion (less. 23). . . . they, the soldiers. . . . Truly, $c. } and thus the first 
admission of Christ's Divinity after his crucifixion was from Heathen lips. 
"Was not this the first instalment of the promise (Ps. ii 7, 8) ? 

Ellicott, Hid. Lee. 351 — 358. Thomson's Land and Book, 673 — 690. 
Stanley's Sin. and Pal., 457—473. Banna's Last Bays of our Lord's 
Passion. Sibbes' Works, v. 488 ff. (Matt, xxvii. 45). Adam's Works, ii. 
98 {on v. 51). Sibbes, ii. 160—195 (on Lu. xxiii. 11). Rev. W. Arnot's 
paper in Fam. Treasury (Jo. xix. 17. 18), 1860, ii. 93. Ebrard, Gosp. Hist. 
433 ff. Hairs Contemp. 265 (fol. ed. 1634). 



(Analysis.) the crucifixion. Less. 84 t 201 

Predictions — Circumstances — Consequences. 



I. Predictions concerning the death of Christ. (1.) Epical *. 
(com. Num. xxi. 8, with Jo. iii. 14 ; and Exod. xii. 3, with 1 Oor. v. 
7.) (2.) Verbal : (#.) by the prophets (Isa. liii. 8 ; Dan. ix. 26 Zech. 
xiii. 7) ; (&.) by Jesus (Matt. xx. 18, 19 ; Mk x. 33, 34 ; Jo. xii. 32, 
33). Hence it was of Divine appointment (Isa. liii. 6, 10 ; Ac. ii. 
23), and therefore necessary for human redemption (Lu. xxiv. 46; 
Jo. xii. 24 ; Ac. xvii. 3 ; Heb. ix. 22), and consequently it was ac- 
ceptable to God as a sacrifice (Matt. xx. 28 ; Eph. v. 2 ; 1 Thess. 
v. 10) ; while on the side of Jesus it was (1.) voluntary (Isa. liii. 12 ; 
Matt. xxvi. 53; Jo. x. 17, 18), and (2.) undeserved (Isa. liii. 9; 
Matt, xxvii. 4, 24, 25 ; Jo. xix. 4; Lu. xiii. 14, 15, 22). 

II. Circumstances connected with the death of Christ. (1.) 
It was ignominious (Heb. xii. 2). (2.) Accursed (Gal. iii. 13). (3.) 
Illustrated the humility of Jesus (Phil. ii. 8). (4.) Was demanded 
by the Jews (Matt, xxvii. 22, 23). (5.) And was inflicted by the Gen- 
tiles (Matt, xxvii. 26 — 35). (5.) Was imposed upon him in the com- 
pany of malefactors (Isa. liii. 12 ; Matt, xxvii. 38). (7.) Was accom- 
panied by miraculous signs (Matt, xxvii. 45, 51 — 53). (8.) Shows 
forth the death unto sin (Rom. vi. 3 — 8 ; Gal. ii. 20). (9.) And 
is set forth in the ordinances of the Lord's supper (Lu. xxii. 19, 20 ; 
1 Cor. xi. 23—29). 

III. Consequences flowing from the death of Christ. (1.) To 
God. He has fulfilled his word, vindicated his holiness, displayed 
his wisdom, manifested his grace, and can be just and yet the 
justifier of him who believes in Jesus. (2.) To Jesus. He finished 
the work that was given him to do. He glorified the Father; 
was made perfect (i. e. complete in his official relations as Priest, 
King, Saviour), through suffering. (3.) To the heavenly host. 
Furnished them with a new theme of praise. (4.) To preachers, 
&c. Supplied them with a new argument to persuade men to 
love and serve God. (5.) To rebellious sinners. Taken away all 
excuse for impenitence and hopeless despair. (6.) To philosophic 
sceptics, foolishness. (7.) To stiff-necked Jews, a stumbling-block 
(1 Cor. i. 23). (8.) To humble believers. Given them a sure 
ground of hope in the mercy of God ; and supplied them with a 
stimulus to a holy life in heart and practice. (9.) To glorified 
saints. Furnished them with the burden of an eternal song (Rev. 
i. 5 ; vii. 17). (10.) To ultimate rejecters a more terrible damnation. 
Learn — 

I. To adore the goodness of God in so loving the world (Jo. iii. 16), and 

the wisdom and power which prepared for and worked out the 

result. 
II. To contemplate with reverent awe the circumstances connected with 

the event. 

III. To inquire into our relation to the death of Christ. 
JV. To lay to heart the truth, " He suffered this for me." 



202 Less. 85. TliE BURIAL. (Notes.} 

Matt, xxvii. 55—61. (Mkxv.42— 47; Lu. xxiii. 50— 56; Jo. xix. 31—42.) 

55 many women. Three are named in next verse. John (xix. 25) also names 
three. Mark (xvi. 1) adds Salome. . . . there, at the crucifixion. . . . afar 
off, among the crowd. But some were at first near the cross (Jo. xix. 
25 — 27). . . . followed . Galilee (Lu. viii. 2, 3, whence it appears that 

56 some of them were rich), impelled by gratitude and love. . . . Mary Mag- 
dalene (Mk xvi. 9) = M. of Magdala, a town in Galilee, now El-mejdel 
(Josh. xix. 38, Migdal-el), W. shore of the lake, a few miles N. of Tiberias 
(Matt. xv. 39) ; now a wretched hamlet of a dozen low huts huddled into 
one (Land and Ilk., 420) ; (not the Mary of Lu. vii. 37, nor yet M. of 
Bethany). . . . Mary . m . James, wife of Alpheus or Cleophas (Jo. xix. 25), 
and sister to the Virgin Mary (Lu. vi. 16; Ac. i. 13; Jude 1). — James, 
i. e. the Less (Matt. x. 3 ; Mk iii. 18; Lu. vi. 15; Ac. i. 13). . . . 
mother . Zebedee's, $c. (James and John, Matt. iv. 21), i. e. Salome (Matt. 

57 xx. 21). . . . even, i. e. first e. before sunset, when the sabbath began 
(Exod. xii. 6, marg.) ; (see Mk xv. 42 ; Lu. xxviii. 54 ; Jo. xix. 31, 42.) 
Arimathcea, prob. Bamah (1 Sam. i. 1 ; vii. 17), site doubtful. . . . Joseph, 
one of the council (see Lu. xxiii. 50, 51), a secret disciple (Jo. xix. 38, 
39), a rich man (with him in this act was Mcodemus : see Jo. iii. 1, 2 ; 
vii. 50 ; xix. 39). Many who hold aloof from living men are willing after 
death to erect a monument (Matt, xxiii. 29). An ounce of real practical 
sympathy and help during the trial, to serve the living Jesus, had been 
better than the 100 lbs. of spices for the dead body. Yet late courage was 
better than none. Trial is often a touchstone and test of character. . . . 

58 went, as a man of wealth and influence. . . . to Pilate, who would have 
' spurned an ordinary supplicant. God raised up for the disciples a friend 

at court. . , . body . Jesus. Dead, with hands, feet, and side pierced ; 
out the bones unbroken (Ex. xii. 46; Num. ix. 12; Ps. xxxiv. 20; Jo. 
xix. 32—37). . . . delivered (but first, see Mk xv. 43 — 45). He does for 

59 the dead what he could not for the living (Jo. xviii. 38 — 40). . . . linen 
cloth. The shroud. In this wrapper were enclosed the spices for the 
temporary embalming (Jo. xix. 40 ; com. Lu. xxiii. 56 ; xxiv. 1) : the sab- 

60 bath prevented more being now done. . . . his own (Isa. liii. 9, see Zowth's 
Trans.). Joseph had feared to receive into his house, but now finds him 
a sepulchre. . . . new tomb. In a garden (Jo., xix. 41). Death in most of 
the gardens of life ; happy those who have a garden abounding with the 
flowers and fruit of piety around the hour and scene of death. . . . hewn . 
rock. Hence the more secure, and the miracle of the resurrection the 
more securely established. Hither the body was followed by the women, 
who took the last look of it and the place prior to the resurrection (Lu. 
xxiii. 55). . . . great stone (Jo. xi. 38), to make it secure. To which were 
presently added a seal, and a military guard (v. 66). ... departed, not 
dreaming what would happen. The Prince of life would do the rest (Ac. 

61 ii. 25 — 31 ; com. Ps. xvi. 10, and see Less. 85). ... other Mary (v. 56). 
sitting : what words can paint their sadness ! The graves of the loved 
departed are ever dear to survivors (2 Sam. xii. 23). 

Ellicott, 362—364. Stanley's Sin. and Pal. 224. Land and Book, 525. 
Stanley's Jewish Churchy i. 390 — 407. Robinson's Later Researches, 1852, 
141 , ibid. Bib. Researches, ii. 239, 241 ; iii. 40, 44. Burder's Orient. 
Gust. 397, 404, 407, 421 {Longman). Ebrard's Qosp. Hist. 443. 



(Analysis.) the bueial. Less. 85. 203 



The Sepulchre — The Mourners — The Interment. 

I. The sepulchre. (1.) Its situation. In a garden. The flowers, 
&c, around, springing from the earth, preaching of anew life arising 
from decay and death. (In all human gardens of domestic and 
social joy, there is death. Happy is he who around his thoughts and 
scenes of death has a garden of fragrant thoughts and memories and 
fruit of religion. — Charlton.) Let the flowers, &c, planted around 
modern graves remind of the garden around the tomb of Jesus, and 
let that tomb recall the new life to us. (2.) It was a new tomb, 
never man laid in it before. And never such a man laid in any 
grave before or since. The true consecration of the great world-se- 
pulchre. (3.) It was a rich man's tomb. Jesus has been in many 
rich men's homes and hearts since. Yet the aim of " many rich " 
seems to be, to bury Jesus (all. tomb of fashion, form, &c). (-£.) 
Hewn out of a rock. The strength of the tomb collateral proof of 
genuineness of resurrection. 

II. The mourners. (1.) Their characters suggestive. The men reputed 

wise, wealthy, just. "Well may such mourn the interment of Jesus. 
No greater calamity could now happen to the world's wealth and 
learning and justice, than the burying of Christ and his principles. 
(2.) Their number very small, a mere handful ; crowds have followed 
honoured disciples of Jesus to the tomb since then. More rejoicera 
than mourners. Very few disciples present at the death of Jesus, but 
He is present at the death of every disciple. (3.) Their grief intense. 
The Magdalene had lost her Saviour ; the Virgin her Son ; the rest a 
dear friend. The voice of Jesus once checked the widow's tears at 
Xain ; but that voice is now silent. 

III. The interment. (1.) Hurried. The rites of sepulture only par- 
tially heeded. The sabbath nigh. The body loosely wrapt in spices. 
How great the outcry in our time, if interments are not properly com- 
pleted. (2.) Costly ; more was spent upon Jesus at his burial, and 
the preparatory anointing, than at any time before. How much are 
we now spending on the living Saviour ? Temples, not tombs ; ho- 
sannahs, not requiems; are needed. (3.) Vigilance of his enemies j 
they cannot leave even his sepulchre alone. (The seal and the guard.) 
Their unintended testimony to the reality of his resurrection. But 
others watched the tomb of Christ ; and when the third day came, the 
heavenly watchers were there, to roll the stone away and publish the 
resurrection ; as they had before announced his birth. 

Learn— 

I. Christ suffered death to take away the sting, and entered the grave 
to rob it of its gloom . 

II. That we should rejoice in a living Saviour ; not hide him out of 

sight. 
Hymns : - M Why do we mourn departed friends " (Watts') ; " Unveil thy 
bosom " ( Watt*\ 



204 Less. 86. THE resurrection. {Motes.) 

Matt, xxvii. 62-66 ; xxviii. 1-8. (Mk xvi. 1-8 ; Lu. xxiv. 1-12 ; Jo. xx. 1-10.) 

62 next day, the sabbath, which began at sunset on Friday, the day of the 
crucifixion and burial, which was also . . . the day . preparation (Mk xv. 
42), the sabbath " was a high day " (Jo. xix. 31, comp. Lev. xxiii. 10 — 12). 
came together ; thus they inaugurated this high day by sealing that tomb, 
the opening of which should introduce the Christian rest day, a high day 
for the world. They were prompt, not allowing a single night to inter - 

63 vene. . . . to Pilate. A busy day for him in the affairs of Jesus. . . . Sir, 
they were most respectful in their address, they had a favour to ask, and had 
not well pleased him with their conduct at the trial and condemnation of 
Jesus. . . . deceiver = impostor. Some, even, of their body knew better 
(Joseph and Nicodemus) ; (Jo. vii. 12, 47 ; 2 Cor. vi. 8). ... After three 
days, §c. Probably they rightly understood the allusion of Jesus to the 
temple (Matt. xxvi. 61, Less. 81). Or His predictions of his resurrection 
may have been reported to them (Matt. xvi. 21 ; xvii. 23 ; xx. 19; Lu. 
xxiv. 6, 7 ; Jo. ii. 19 — 22). Yet they did not believe the prophecy would 

64 be fulfilled, hence — deceiver. . . . made sure. Thus they unintentionally 
supply evidence of the reality of the resurrection, as if they could make it 
sure ! . . . . until . third day, i. e. till morning of Sunday. Counting 
parts as whole days, the Jewish custom, Jesus was in the sepulchre three 
days, Friday — Saturday — Sunday. . . . lest ; the guard might prevent the 
exhuming, but not the rising, of Jesus (com. xxiii. 13). ... last error . 
first. This last deception worse than all preceding. Or may they not 
have meant by the last, the surrender of the dead body to the disciples, thus 

65 putting the future so much in their hands ? . . . go your way. He was glad 
- to be rid of the affair, and please all parties. . . . sealing (Dan. vi. 17). 

1 watch, military guard. . . . xxviii. 1, end of . sabbath (com. 4 Gospels; all 
evangelists equally explicit) ; the S. was over. . . . dawn (Mk xvi. 2 ; Lu. 
xxiv. 1 ; Jo. xx. 1), day -break. . . . came Mary, §c, to complete the em- 

2 balming (Lu. xxiv. 1; Mk xvi. 1). ... angel . stone, says Theophylact 
(quot. in Jacobus) "not to let Jesus out, but to let the disciples in." . . . 

3 countenance = form, appearance. . . . white, glistening. Heavenly ap- 

4 par el. . . . keepers, soldiers. . . . dead men, stupified with wonder ; when 
the women arrived, wondering who should remove the stone (Mk xvi. 3). 

5 They knew the soldiers would refuse. . . . angel, whose presence and ap- 
pearance had overwhelmed the soldiers, now sitting within the tomb (Mk 
xvi. 5). ... Fear not : fear is for armed servants of the enemy, not for 
friends (1 Jo. iv. 17, 18). . . .for (Ps. cv. 3, 4). ... I know. How? 
Had he already seen the Lord ? Doubtless he was sent by the ever-mind- 
ful Saviour to preach the resurrection, and prepare for his re-appearance 

6 (Less. 86). . . . risen , said (see above, v. 63, reffs.). . . . see .place, and 

7 have the testimony of such. . . . quickly. Good news cannot travel too 

8 fast. . . . risen (1 Cor. xv. 4). ... Galilee {vv. 16, 17). ... fear, the 
vision and the fact so awful. . . . great joy, the truth to be proclaimed so 
glorious. . . . run, obedient to the command. [After they had gone, the 
guard recovered from their fright, went and told the occurrence to the 
priests, who then assembled the council, and after deliberating, bribed the 
soldiers to say that Jesus was stolen, seevv. 11 — 15, and com. Lu. xvi. 31.] 
(Jo.x.18.) 

Westcott, Gospel cf 'Resurrection. JSlHcoit, Bui. Zee. 367—371. Hall's Con- 
templations, 275. BushnelVs New Life, 175. Ebrard's Gospel Hist. 447 , 
Stier's Words of the Angels, 72, ff. 



{Analysis.) the resurrection. Less. 86. 205 

Prophecy— History — Religion and Theology. 



I, The prophetic axxouxcemext of the Resurrection of Jesus. (!.'> 
The prophets foretold it (Ps. xvi., with Ac. xiii. 34, 35; Isa. xxvi. 
19.) (2.) Jesus himself foretold it (Matt. xx. 19 ; Mk ix. 9 ; xiv. 28 ; 
Jo. ii. 19 — 22). ( 3.) Of which words his enemies were witnesses (Ma>t. 
xxvii. 63). (4.) Hence the R. of Jesus was needful to fulfil Scripture 
(Lu. xxiv. 45, 46). (5.) And further, it was shadowed forth in 
certain types (com. Gen. xxii. 13 with Heb. xi. 19, and Jonah ii. 10 
with Matt. xii. 40). 
II. Historical fact of, &c. (1.) The time: {a.) first day of week (Mk 
xvi. 9); (b.) third day after death (Lu. xxiv. 46; Ac. x. 40; 1 Cor. 
xv. 4). (2.) The mode : (a.) by the power of God (Ac. ii. 24 ; iii. 15 ; 
Rom. viii. 11 ; Eph. i. 20; Col. ii. 12) ; (b.) his own power (Jo. ii. 19 ; 
x. 18) ; (c.) of the Holy Spirit (1 Peter iii. 18). (3.) The proof : (a.) 
deception impossible (Matt, xxvii. 63 — 66) ; (b.) appeared to many, 
with all the marks of his death, at sundry times during 40 days (Ac. 
i. 3 ; see Less. 87) ; (c.) at which appearance he gave many proofs (Lu. 
xxiv. 35, 39, 43 ; Jo. xx. 20, 27) ; (d.) Hence the R. of Jesus was 
attested by angels (Matt, xxviii. 5 — 7 ; Lu. xxiv ; 4 — 7) ; by apostles 
(Ac. i. 22: ii. 32 ; iii. 15; iv. 33; 1 Cor. xv.) ; by his foes (Matt, 
xxviii. 11 — 15) ; his friends were slow to believe it (Mk xvi. 13 ; Lu. 
xxiv. 9, 11, 37, 38), because they did not understand the predictions 
of it (Mk ix. 10; Jo. xx. 9), and were reproved for their unbelief (Mk 
xvi. 14), but afterwards boldly preached it (Ac, xxv. 19 ; xxvi. 23). 
I] {. Religious and theological results of, &c. Note its relation : (1.) 
To pardon (1 Cor. xvi. 17). (2.) To hope (1 Pet. i. 3—21). (3.) It 
is the model of our R. (Rom. vi. 5 ; 1 Cor. xv. 49 ; Phil. iii. 10, 21). 
(4.) Emblem of new birth (Rom. vi. 4 ; Col. ii. 12). (5.) First fruit 
of our R. (Ac. xxvi. 23 ; 1 Cor. xv. 20, 23). (6.) The exaltation fol- 
lowed (Ac. iv. 10, 11; Rom. viii. 34; Eph. i. 20; Rev. i. 18). (7.) 
An assurance of judgment (Ac. xvii. 31). (8.) Proof of his 
Divinity (Ps. ii. 7 ; Ac. xiii. 33). 

Learn — 

I. To be grateful that a fact of so much consequence is placed beyond 

all reasonable dispute. . 
II. That the risen Jesus ever liveth to make intercession for us. 

III. That if we believe in Him, because he lives we shall live also. 

IV. That we all shall rise again at the last day. 

Hymns : — "We sing his love who once was slain." — "Blest be the ever- 
lasting God" (Watts); "Deathless principle! arise 5 ' (Toplady); 
" Christ the Lord is risen to-day " ( Wesley) ; " Yes ! the Redeemer 
rose" (Doddridge); "Awake! ye saints, awake!" yJjyte); "The 
Lord is risen indeed " (Kelly) ; " Hosannah to the Prince of light " 
(Watts); "Beyond the glittering starry skies " (Gregg); "God is 
gone up on high " (Wedey). 



20tt Less. 8/. APPEARANCES OF JESUS DURING 40 DAYS. (Notes.) 

Bead 1 Cor. xv. 1—20. 



1st A. To M. Magdalene. Jo. xx. 11—13 (Mk xvi. 9—11). After leaving the 
sepulchre with the other women (Matt, xxviii. 8, Less 85), she returned with 
Peter and John (Jo. xx. 2). They presently went back (v. 10), and left 
her alone. Then was it that Jesus appeared first to her (Mk xvi. 9). Time 
about third hour of the day (9 k.ni.). 

2nd A. To Cleopas and another. Lu. xxiv. 13—31 (Mk xvi. 12). On the 
evening of the same day, as these two were going to Emmaus (a village 7 
m. W. of J., now Nicopolis), Jesus joined them ; and while they knew him 
not, he conversed on recent events, expounded the Scriptures, and presently, 
notwithstanding their importunity, he disappeared. 

3rd A. To Peter. 1 Cor. xv. 5 (Lu. xxiv. 34). The two return quickly from 
Emmaus to tell the rest what had occurred. They find them discussing the 
A. of our Lord to Peter. Of this A., when and where it was, we have no 
record. But Paul confirms it as above. The two then related their story. 

4th A. To the apostles and others. Lu. xxiv. 36—43 (Jo. xx. 19 — 25). While 
they were speaking, the doors being closed (Jo. xx. 19). Jesus appeared, 
shewed his hands and side, pierced ; ate with them ; discoursed with them on 
his sufferings and their future work ; breathed upon them the H. Ghost, 
and passed away. Four appearances in one day. 

5th A. To the apostles with Thomas. Jo. xx. 26 — 29 (Mk xvi. 14 ; 1 Cor. 
xv. 5). Eight days after, the doors being shut as before, and Thomas now 
present, Jesus again A. He upbraided them for their slowness in believing, 
specially Thomas, and commended those who saw not, and yet believed. 

6th A. To 7 of the apostles. Jo. xx. 1 — 24. Lake of Galilee. They are all 
about to go a-fishing. Perhaps meditate a return to this occupation. A 
stranger appears, and works a miracle (vv. 4—6). " It is the Lord ! " Jesus 
ate with them ; 3rd time to apostles. Instructions to Peter, and prophecy of 
his death (vv. 18, 19). 

7th A. To the apostles in Galilee. Matt, xxviii. 16—20 (? 1 Cor. xv. 6). 
Why in Galilee ? Not confined to place, as Jerusalem. To give emphasis to 
his promise [v. 20). Some think the 500 were not here. If so, the eleven, 
passing through G., would collect and guide them to the Mount. But vv. 
19, 20, seem too exclusive. 

8th A. To 500 at once. 1 Cor. xv. 6. This may have been in Galilee, and 
was perhaps identical with 6th A. Paul alone has recorded it; when he did 
so, many of the 500 were alive. 

9th A. To James. 1 Cor. xv. 7. No other record. It was probably at Jeru- 
salem, Ac. i. 3 — 8. The Lord's brother. 

10th A. To the eleven. Lu. xxiv. 50—53 (Mk xix. 19, 20; 1 Cor. xvi. 7; 
Ac. i. 4 — 9) ; (Less. 88). The ascension. 

Note : — To these 10 A.s some add another. Matt, xxviii. 9, 10. This, Dr 
Robinson places first ; Greswell sixth ; and Ellicott second : others however, 
for various reasons, think this A. is identical with No. 1, above. Matt., 
who records it sometimes, uses the plural in a general way (as in xxvii. 44). 
He does not note specifically the appearance to the Magdalene, while Mk 
and Lu., who do, say nothing in addition, of the event (Matt, xxviii. 9, 10) 
These A.s occurred during 40 days following the crucifixion, Ac. i. 1 — 3 
and were followed by others, as to Paul and John, after his ascension. 

tl The Near and the Heavenly Horizons]' by Madam Gasper in, 231. 



{Analysis.) appearances of jesus during 40 days. Less. 87. 207 



Their characteristics — Their significance — Their utility. 

I. Their characteristics. (1.) Unexpected. (2.) Sudden. (3.) 
Protracted. (4.) Not limited by material obstructions (closed doors). 
(5.) Not confined to place (Garden, Jerusalem, Emmaus, Galilee, 
Bethany). (6.) Eeal, not in visions merely ; but in his own proper 
person — the body that suffered — did Jesus appear. He walked, ate, 
spoke, &c. (7.) Numerous. (8.) To many witnesses. 

Fa. Their significance. They illustrate (1.) His tenderness, — III. Mary 
mourning the loss of her Lord. Let mourning Christians regard her as 
their representative. They have a living Saviour. (2.) His thought- 
fulness. — III. The two journeying to Emmaus full of doubt and grief. 
He expounded the Scriptures, and made their hearts burn that were 
cold before. (3.) His forgiveness of injuries. — 111. Peter, who had 
denied him, and whose heart was so sad and hopeless, has an early 
visit. He must have despaired of ever being thought of by his Lord 
till the last great day, and then only to hear his sentence — Depart. 
(4.) His knowledge and condescension. — III. Thomas, whose unbe- 
lief he knew, though he was not visible when it was expressed. Note 
the condescending manner in which he corrected the doubt ; and the 
result — "My Lord and my God." (5.) His forethought. — III. The 
mountain in Galilee. Note the words there uttered, especially c ' End 
of the world." Had he appeared in Jerusalem, they might have 
connected their risen Lord with that place. In faith they travelled 
to Galilee ; and there they have the promise that he will be with them 
wherever they go, and have a proof, in his presence there, of his 
power and will to fulfil his word. (6.) His sympathy and recogni- 
tion of human relationships. — 111. James, " The Lord's brother.'' 1 
Time was when "neither did his brethren believe in him." (7.) 
His friendship. — III. Led them as far as Bethany. Taking his fare- 
well of earth in this place, within sight of the cottage where lived 
Mary, &c, whom he loved. 

III. Their utility. (1.) Clear to remove all doubt. (2.) Protracted 
through 40 days. First excitement cooling down, left them calm 
afterwards to observe his words. (3.) That they might be the bold 
witnesses of his resurrection which they preached. (4.) To 500, that 
the apostles might have many to confirm their words. (5.) That 
an indisputable historical record might be constructed for the comfort 
of the Church in all ages. 

Learn — 
I. Gratitude. That the Lord has not left us to grope in darkness. 
II. Love. That the risen Saviour is unchanged in knowledge, love. &c. 

III. Joy. That we shall also appear with him in glory. 

IV. Faith. That this living Saviour is always and everywhere present. 

Ellicott, Hid. lee. 374 ff. Stier's Words of Jesus, viii. Ibrard, Gosp. 
Hist. 447 ff. Sherlock's Trial of Witnesses, v. 195 ff. Smith's Diet. Bib. i. 
548 (Emmaus). Alford on 1 Cor. xv. Hanna-s Forty Days after tin 
Resurrection. 



208 Less. 88. THE ASCENSION. {Notes.) 

Read Acts i. 1— .2. (Mk xvi. 19, 20; Lu. xxiv. 50—53.) 

1 former — first, both in time and matter (that about Jesus, this the apostles). 
treatise, the Gosp. ac. Lu. . . . Theophilus = lover of God, prob. a Gentile. 
Lu. would hardly have given such an explanation to a Jew as xxiii. 8 (Lu. 

2 i. 3). . . . do . teach, deeds and words of Jesus, substance of gospel. . . . TJn* 
til, to the very end of his life. . . . the day (Lu. xxiv. 50 — 53). . . . after . 
commandment (Matt, xxviii. 19; Mark xvi. 15; Jo. xx. 21; Ac. x. 41, 

3 42). C. therefore of the Spirit and Jesus. . . . shewed .many (see Less. 86.) 
seen : how else could they preach the resurrection ? ... 40 days : appear- 
ances of Jesus spread over this time to familiarize them with the fact, and 

4 remove all doubt of resurrection. . . . And. Luke now more fully describes 
the ascension. . . . assembled, in Jerusalem ; see marg. . . . commanded (Lu. 
xxiv. 49). ... not depart, which they might have done : (1.) through fear of 
man ; (2.) place asso. with sufferings of Jesus ; (3.) with their own faithless- 
ness. Not D. (1 ) because of prophecy (Isa. ii. 3); (2.) the grace of God shall 
be displayed in scene of greatest sin ; (3.) that manifestation of power of 
truth might henceforth encourage them. . . . wait, in patience, prayer, 
faith. . . .promise, gift of Holy Ghost. . . . heard (Jo. xiv. 16, 26, 27; 

5 xv. 26 ; xvi. 7 ; Ac. ii. 33). . . . John truly : as truly as John did the one, 
will do the other. The one merely a type of the other ; and sig. of the 
abundance of the greater baptism (Matt. iii. 11 ; Ac. xi. 16 ; xix. 4). . . . 

6 not many : it shall not be directly, but it shall not be long. . . . When . come, 
to Mt Olivet (v. 12), whither he had led them (Lu. xxiv. 50). ... restore . 

- kingdom. They yet yearned for this, not understanding Christ as yet (Lu. 
xxiv. 21) ; (com. Matt. xxiv. 3 ; Isa. i. 26 ; Dan. vii. 27 ; Amos ix. 11). 
The kingdom was indeed about to be set up, and the true Israel gathered 

7 in. . . . not. know J(Prov. xxv. 2) ; (com. Matt. xxiv. 36; Mark xiii. 32; 

8 1 Thess. v. 1). ... power, both to do and suffer. . . . Holy Ghost (Rom. viii. 
15). How bold these men who had been so timid; and Peter, who had 
denied his Lord, one of the boldest. . . . witnesses : this was simply all 
they had to do. Tell what they had seen and known (1 John iv. 14 ; 2 
Tim. i. 8 ; Ac. ii. 32; Rev. xi. 3). ... Judaa .Samaria (Ac. viii. 1,4, 5). 

9 these things : his words — ffhe whole earth, the whole race, and all history, 
and blessed them (Lu. xxiv. 51). ... beheld : he went up visibly. . . . 

10 cloud received (Matt. xxiv. 30 ; 1 Thess. iv. 17 ; Rev. i. 7). . . . stedfastly, 
earnestly, longingly ; following him with rapt, admiring, loving glances. 

11 two men, angels. . . . stood by, whose coming they saw not. . . _ gazing. 
This is a true work and prayer, not useless regrets or idle speculations. . . . 
shall . come. He is not gone for ever, what you are wishing for will hap- 

12 pen; he will return, but not yet (Dan. vii. 13, &c.) . . . returned, alone, 
sad, yet hopeful. . . . Olivet, E. of Jerusalem 2 m. (Stanley, Sin. and Fal. 
185—195; 452—456). (Lu. xxiv. 52, 53.) 

Ellicott, Bui. Lee. 411—414. Robinson' 's Researches, i. 254, 416. Lightfoot, Hor 
Hebr. Lu. xxiv. 50. Williams, Holy City, ii. 440. Beveridge, Sermons, iii. 
432. Lange on the Acts, in loc. Stier, Words of Jesus, viii. 405. Land and 
Look, 697 ff. Hall's Contemp. 287 (1634). Farindon, ii. 726. Archer 
Butler's Serm. ii. 180. Good Words (1861), 302. Banna's Forty Day\ 
after the Resurrection. Howson's Hidsean Lecture, 221. 



(Analysis.) the Ascension. Less. 88. 209 

The event — The witnesses — The lessons. 

Observe the following references. (1.) Predicted: (a.) by types (Lev. 
xvi. 15 ; Heb. vi. 20; ix. 7, 9, 12) ; (b.) by prophets (Ps. xxiv. 7 ; lxviii. 
18; Eph. iv. 7, 8); (c.) by himself (Jo. vi. 62; vii. 33; xiv. 28; xvi. 
5 ; xx. 17). (2.) Time : (a.) 40 days after resurrection (Ac. i. 3) ; (5.) when 
the atonement was made (Heb. ix. 12 ; x. 12). (3.) Place : Mt Olivet (Lu. 
xxiv. 50; Mk xi. 1 ; Ac. i, 12). (1.) Manner ; (a.) blessing his disciples 
(Lu. xxiv. 50); (b.) triumphant (Ps. xlviii. 18). (5.) Purpose : (a.) to 
enter his glory (Lu. xxiv. 26 ; Eph. i. 20, 21 ; 1 Pet. iii. 22) ; (p.) as a 
forerunner (Heb. vi. 20) ; (c.) to intercede (Eom. viii. 34 ; Heb. ix. 24) ; 
(d.) to send forth the Spirit (Jo. xvi. 7 ; Ac. ii. 33) ; (e.) to become a 
Divine almoner (Ps. lxviii. 18 ; Eph. iv. 8 — 11) ; (/.) to prepare a place 
for us (Jo. xiv, 2) ; (g.) to illustrate his second coming (Ac. i. 10, 11). 

I. The event. (1.) Striking. Our Lord passing bodily up from the 
earth. Jesus uncontrolled by physical laws, as when he walked on 
the sea, or entered a room whose doors were closed. So striking it 
would be never forgotten. (2.) Well attested : 11 witnesses. (3.) It 
confirmed the possibility, and illustrated the mode of his second 
coming. " He maketh the clouds his chariots." 

II. The witnesses. (1.) Their number. Two are deemed sufficient in 
a court of justice, even if a human life is at stake. Here were eleven. 
(2.) Were calm and unexcited at the time. Had been walking and 
talking with Jesus. (3.) Were credible men. God-feariDg. Were 
exposed to much peril through witnessing for Jesus : hence their 
sincerity. (4.) Their astonishment. They gazed with speechless 
wonder on their ascending Lord. 

r H. The lessons. (1.) Jesus not governed by the laws that rule us. He 
may adopt many methods of executing his will. (2.) Earnest work 
better than idle speculation. The angel chided their inactive con- 
templation, and recalled them to their duty. (3.) He who thus as- 
cended, is no less able to descend in the clouds, when he comec to 
judge the world. (4.) The best waiters for the Lord's coming, are 
those who work most earnestly to advance his glory. 

Learn — 

I. That Jesus hath ascended up on high, and led captivity captive. 
II. That Jesus ever lives on high to make intercession for us. 
rn. That as he unexpectedly departed, so he will unexpectedly return. 
IV. That we should prepare to meet him with joy and not with grief. 
V. That if we sincerely believe, and earnestly serve Christ, we shall be 
caught up to meet our Lord in the air ; and be for ever with the 
Lord. 

Hymns : — i ' God is gone up on high " (Wesley) ; " Beyond the glittering 
starry skies " (Gregg) ; ;; Hosannah to the Prince of light " (Watts). 



210 Less. 89. the day of pentecost, (JVotes.) 



Acts ii. 1—13. 



1 Pentecost , lit. the fiftieth, kept 50th day after Passover, counting from 
the morrow after the Passover sabbath, i. e. the second day of that feast 
(Exod. xxxiv. 22 ; Lev. xxiii. 15, 16 ; Deut. xvi. 9, 10). A thanksgiving 
feast for harvest (Num. xxviii. 26 — 31), one of three feasts when all were 
to resort to sanctuary (Exod. xxiii. 14 — 17; Deut. xvi. 16). The giving 
of lawnow commemorated also, because it was delivered from Sinai on 50th 
day after departure from Egypt, i. e. after institution of Passover. . . . 
fully come. It was the 50th day. Hence ten days after the ascension. 

, all, the apostles and disciples. . . . accord. Note the union. . . . oneplace, 

2 Jerusalem (v. 2) ; a house, probably the upper room. . . . suddenly, unex- 
pected. They were waiting, hoping, praying. . . . sound, this to the ear 
(the flames to the eye). . . . mighty, tempestuous. . . . rushing wind, pass- 
ing violently along. . . .it filled, i. e. the sound, and shook the place. 

3 appeared, visibly; the shape and substance suggestive. Fire to consume, 
light to reveal, tongues to speak burning and illuminating words. . . ,fr . 
heaven, origin, as the dove that descended at the baptism. . . . sat upon, 

4 rested, hovered over their heads. . . . each, a personal gift. . . . all filled, 
not only on, but in, in all his fulness (Jo. iii. 34). . . . to speak. Thus 
sig. the purpose of the gift. The gift exercised as soon as bestowed, a 
pattern for us. No other thing, more or less, was attempted than the gift 
suggested. Silence with such a gift had been a sin (J as. iv. 17). ... 
other tongues, languages. To denote the extent to which the gospel 
should be proclaimed ; denoted also the mission of each apostle. . . . as . ut- 

- terance. In the peculiar tongue or tongues of which each had a miraculous 
knowledge. First change of language (Gen. xi. 5 — 9) a proof of divine 

5 anger, this of divine mercy. . . . devout men. Strict in their observance of 

6 the Law. Only such would come from afar to the feast. . . . noised abroad, 
not merely reported by word of mouth, but when " the sound " was heard 
widely through the city. . . . came together, to see what was the matter. 
The "sound" was a divine summons to the people to assemble. . . . con- 

7-9 founded, overwhelmed with wonder. . . . because, the miracle so wonderful 
Galilceans, the speakers of one nation, the hearers of 15 different nations. 
Parthians, E. of Media, between Persian Gulf and Tigris. . , . Medes, W, 
of Media, now in Persia. . . . Elamites, N. of Persian Gulf. . . . Mesopo- 
tamia = between the rivers ; i. e, Euphrates and Tigris. . . . Judma, S. 
of Jerusalem. . . . Cappadocia, a Eoman prov. in Asia Minor. . . . Pontus, 
N. E. prov. of Asia Minor, coast of Elack Sea. . . . Asia, at that time a dis^ 

10 trict of Lydia. . . . Phrygia, prov. of Asia Minor (of towns Colosse, Lao- 
dicea, &c). ... Pamphylia, in the hills of Asia Minor (Perga, here). 
Egypt, in Africa. . . . Libya, W. of Egypt. . . . strangers-, §c. Eoman 

11 Jews. Some by descent, others proselytes. . . . Cretes, from Isle of Candia 
(160 miles by 30; here Cape Salome, "Fair havens"). . . . Arabians, 
from the desert. . . . works . God. In life of Jesus and this gift especially. 

12 doubt, could not understand the cause of it, but could not deny the fact. 

13 others, who heard languages they could not comprehend. . . . wine, thought 
they were drunken, or perhaps, knowing better, were thus scoffing at tbis 
new evidence. 

Lange on Acts, in loc. Hackett on the Acts, in loc. Matt. Hale's Content^, 
iii, 108. Featley's Clavis Misiica, 834 ff. (1636). 



(Analysis.) the day of pextecost. Less. 89. 211 

The blessing given — The signs accompanying — The effects following. 

Scripture references on feast of pentecost. (1.) Time, 50th day after 
offering first sheaf of barley harvest (Lev. xxiii. 15, 16 ; Deut. xvi. 9. 
(2.) Name: {a.) feast of harvest (Exod. xxiii. 16); (fi.) feast of weeks, 
Exod. xxxiv. 22 ; Deut. xvi. 10 ; (c.) day of first-fruits (Num. xxviii. 26) ; 
(d.) day of Pentecost (Ac. ii. 1). (3.) Perpetual (Lev. xxiii. 21). (4.) 
All males to be present (Exod. xxiii. 16, 17; Deut. xvi. 16). (5.) A 
holy meeting (Lev. xxiii. 21 ; Num. xviii. 26). (6.) Joyous season 
(Deut. xvi. 11), (7.) First-fruits offered (Lev. xxiii. 17; Deut. xvi. 10). 
(8.) Sacrifices (Lev. xxiii. 18, 19 : Num. xxviii. 27 — 31). (9.) Day when 
the Law was given (Exod. xix. 1 — 11 ; xii. 6 — 12). (10.) Observed by 
early Church (Ac. xx. 16 ; 1 Cor. xvi. 8). This the greatest day of Pen- 
tecost ever known. Consider : — 

I. The blessing givex. The Holy Spirit. (1.) A greater could not 
be given by the exalted Saviour. (2.) He gave the Spirit in fulfil- 
ment of his promise. (3.) He bestowed Him for special purposes : 
(«.) to endow his servants with heavenly gifts ; (b.) by them to 
preach the word with power, and (c.) convince the world of sin, and 
righteousness, and a judgment to come. For this blessing the 
apostles were waiting in the spirit of prayer, faith, union. 
IT. The signs acco^lpaxyixg. (1.) A great noise. All in the house 
heard it. The report sounded through the city. It was Heaven's 
call to man to hear the gospel. A Divine summons. Heaven will 
call us all in the last great day to inquire how we have heard the 
truth. (2.) Flames of fire: ill. the consuming power of the Spirit, 
and its enlightening influences. Piested on the head of each one, 
that all might know that the Holy Spirit dwelt within. The outward 
symbol of each disciple's possession. 
III. The effects following. (1.) Upon the public. The people 
came crowding to the spot. Curious, anxious, inquiring. A congre- 
gation soon collected. (2.) Upon the apostles. They began to speak 
with new tongues. Promptly used the newly-acquired gift in preach- 
ing Jesus. (3.) Diverse effects on the audience. Some doubted, 
some wondered, some ridiculed. (4.) Peter preached the first 
Christian sermon. Dared not preach till the Spirit and the call 
were given. His word was with power. Many pricked to the 
heart. 3000 souls added to the Church. Visitors at Jerusalem, who 
now heard the gospel, carried with them the seeds of the kingdom to 
other places. At no other time would such an assembly have been 
found : hence the season was wisely chosen by the great Head of Ch. 

Learx — 

I. To admire the faithfulness of the promise-keeping Saviour. 
II. To adore the wisdom that so timed the blessing, and associated it 
with fit signs, and clothed it with a suggestive appearance. 
III. To pray in the spirit for all preachers, teachers, and ourselves. 
IV. Have we ever been pricked to the heart, and inquired what we must 
do to be saved 1 



212 Less. 90. the beautiful gate. (Notes.) 

Acts iii. 1—11. (See also Acts Hi. 12—26 ; iv. 1—22.) 

1 Peter . John. These naturally unlike men united in Christ (Lu. xxii. 8 ; Jo 
xx. 3). ... going up. The temple on Mt. Moriah. . . . h. . prayer. Still 
attached to Jewish worship, but with new spirit and views. The sacrifices 
now mementoes, not types. . . . ninth, 3 p. m., time of evening sacrifice. 

2 lame . womb. The greater the miracle. . . . carried. His lameness so 
complete. . . . daily. Hence he was well known. . . . gate. Through 
which men likely to be charitable were often passing. . . . Beautiful. Des. 
by Joseph us {Antiq. xv. 11, 3 ; Wars, v. 5, 3), of Corinthian brass, overlaid 

3 with gold and silver. Leaves 50 cubits high, 40 broad. . . . seeing . Jo., 
whom he knew not. . . . alms. Praying men would be likely to be benevo- 

4 lent. How much more he got than he asked for ! . . . Peter, man of ac- 
tion, John of meditation. . . . fastening, with fixed and stedfast glance. 
Look . us. He was looking in the common sense. This therefore meant 

5 more, Expect, Hope, Attend. . . . gave heed. His face brightened, hand 
outstretched. . . . something. Money. Temporary bat not permanent relief. 

6 silver . gold . none. Apostolical poverty (Mk vi. 8 ; Lu. ix. 3 ; com. 2 
Cor. vi. 10; viii. 9). ... such . have. How much better is health than 
wealth ! . . . . give. The greatest blessings are gifts. . . . name . Jesus. 
By his authority, not their own name {v. 12 — 16 ; iv. 9, 10). ... Naza- 
reth, and whom as a Nazarene men despised (com. Jo. i. 46 ; Mk x. 47). 
rise up. To make the attempt required faith. As yet he was not con- 
scious of any additional strength. . . . walk. This must have seemed im- 

7 possible to one who had never walked in his life. . . . And, to give 
emphasis to his words. . . . took him, still further to encourage him (Mk 
ix. 27). . . . lifted, up. Drew him by main strength into an upright pos- 
ture. . . . immediately. This chronic lameness, past the reach of all mere 
human skill, promptly removed thus. . . . feet . bones. Luke, the historian 
of the Acts, a physician (Col. iv. 14), minute and accurate in detail. . . . 

8 leaping, with joy, on entering as if a new life. . . . walked, who from his 
birth had been carried by others. . . . temple, to give God thanks, before 
he returned home to his friends. . . . walking . leaping, as one beside him- 
self for joy. . . . praising God. Eecognizing the Divine source of his won- 

9,10 derful recovery. . . . people, who were there at evening prayer. . . . knew. 
For he was a well-known person in the city. . . .for alms. But now he 
would beg no more. Alms were all he had yet received. . . . wonder, §c. 

11 The miracle was not to be controverted (iv. 14 — 16). . . . held, through 
love and gratitude. He acknowledged the human instrument, as well as 
the Divine power. , . . together. Many collected about them, and thus the 
miracle collected a congregation to whom Peter preached all the words of 
this life. "What he, who had once denied his Lord, most desired. . . . porch . 
Solomon's (Jo. x. 23), on the E. side of the temple ; so called probably be- 
cause it stood on the site of a porch of the first temple (Josephus, Antiq. 
xx. 9, 7 ; Lightfoot, ii. 649, 650 ; i. 1098). The porch was the cloister 
in the heathen court that surrounded the temple. {See n. n. in Lightfoofs 
plan of the T., vol. i. 1049 ; note Ac. iii. 12—16 ; iv. 9, 10 ; 14—16, 22.) 

Archer Butler's Serm. 470, ff. Hackett on the Acts, in loc. Alford y s Ok. 
Test. ii. in loc 



(Analysis.) the BEAUTIFUL gate. Less. 90. 213 

The situation — The condition — The recovery of the lame man. 

I. The situation of the lame man. (1.) At the gate of the Temple. 

Supposed, doubtless, and found from experience, that people having 
hearts to pray would have hearts to pity. People entering the Tem- 
ple to pray, were beggars seeking alms of the great God : mindful 
of their need, they would be likely to think of others. The uncharit- 
able, after hearing the law and prophets read, might be disposed to 
be merciful on leaving. Beggars often station themselves at church 
doors, and on the continent by the side of the stone crosses by the 
way-side, as if pleading for his sake who died thereon. (2.) At 
the beautiful gate of the Temple. A splendid triumph of art. Yet 
art was unable to help the lame man. App. to persons who cannot 
and will not walk in the ways of God. What can art do ? Men 
have been often morally lame in the presence of the highest art in 
the world. So at the beautiful gate of nature are there many lame. 
(3.) The Temple gate proved a good place for this man ; so the gates 
of Zion for us. 

II. The condition of this man. (1.) He was lame. 111. the case of 
those who cannot walk in newness of life. The promise : — " Lame 
leap like hart/' (2.) He had been lame long. From his birth, and 
was now forty years of age. 111. the sad case of those who have never 
been able to take a step heavenwards. (3.) He was burdensome to 
others. Had to be carried there from day to day. 111. the morally 
lame also need to be much cared for. and looked after ; and are often 
a great burden to their friends. (4.) He had little hope of being 
ever otherwise than he was. Forty years' helplessness must have pre- 
vented the growth of hope. A dreary future before him. 

HI. The eecoveey of the lame man. Sketch the scene : the beautiful por- 
tico. The hour of prayer. The lame man waiting and begging. The 
apostles arrive. He looks to them ; not gold but health. His re- 
covery was (1.) Unexpected. (2.) Surprising. (3.) Complete. On 
the apostles' side, note their (1.) Confidence. They knew they could 
cure him. (2.) Faith : in name of Jesus. (3.) Sympathy : took him by 
the hand, (i.) Humility : " not by our own powers."' On the poor 
man's side, note (1.) His look of inquiry. (2.) His earnest coopera- 
tion. (3.) His gratitude and love. (4.) His praise of God. A more 
glorious sight had scarcely been witnessed in the Temple since its 
erection, than that lame man recovered and leaping and praising God. 
Yet note the envious priests. 

Leaen — 

I. We are all morally lame by nature. 
II. The sanctuary is the best place to find strength. 

III. Have we yet obeyed the call, and tried to walk in the name of Jesus I 

IV, When we see others benefited by their visits to the house of God, 

how are we affected I Howe rejoice with them, or envy them, or 
criticise their power of walking / 



214 the boy king. Desk, 33. 



2 Kings xi. 21. 



{Introduction.) A common saying that "a bad beginning leads to a bad 
end ; " if that is necessarily true, then it should also be true that " a good be- 
ginning leads to a good end." The fact is, neither is true as a matter of 
course. Many who began badly have, by the mercy of God, ended well ; and 
others who have begun well have — lacking Divine grace — made a bad finish. 
Many histories show this, but none more strikingly than that of Joash the 
boy-king of Judah. It teaches us this lesson : " That, however good one's 
circumstances and disposition at the commencement of life may be, he needs 
the continual aid of Divine grace that he may continue in well-doing to the 
end." This I think we shall see while we consider : — 

I. The story of the early life of Joash the boy-king of Judah. 

1. His childhood (see 2 Ki. xi. 1 — 3). On the death of Ahaziah, Atha- 
liah resolved to slay all the members of the royal house. Joash, the 
son of Ahaziah, was saved by Jehosheba, his aunt, the sister of Aha- 
ziah. Concealed in the temple for six years. See events in 2 Ki. xi. 
4—12. Thus, when of very tender years, he was much under good 
influences. 

2. His youth. Now, king of Judah, under the influence of Jehoiada the 
priest for 23 years. And see the effect, 2 Ki. xii. 2 : made collections 
for repair of temple, &c. (v. 9 — 12). You see the benefit of good in- 
struction and holy influences. Now see the consequences that followed 
on their removal. 

IT. The story of the manhood of Joash the boy-king of Judah. 

1. At the age of 23 he lost the help of good Jehoiada, who died at 130 
years of age. 

2. He was now surrounded by evil counsellors (2 Chron. xxiv. 17), vain 
and godless young men. Zechariah, son of Jehoiada, reproved him. 
Then great distresses came. 

3. In the flower of his years (only 47) he was overtaken with great dis- 
eases. His own servants conspired against him and murdered him 
(2 Chron. xxiv. 25 ; com. v. 22). 

Learn — 

1. The advantage of good influences in early life. 

2. The possibility of these influences being removed. You may not be 
always in the Sunday School, nor surrounded by Christian associations. 

3. The necessity therefore of having more than good restraints around us ; 
even Divine grace and holy principles within ; so that when we have 
done with the school, and parents and teachers are gone, we may have 
a friend and guide in our heavenly Father. 



Desk, 3-t . the little captive maid. 215 



2 Kins:s v. 2. 



{Introduction.) There had been a war between Syria and Israel. In war, 
one of two things often happens : either men's homes are taken from them, 
or they are taken from their homes. War, the great enemy of home-life. We 
have here the story of a little girl who was cruelly taken away from her home 
by a band of rude soldiers, and sold into slavery. The innocent often suffer 
for the guilty in war. What had this little maid done ? The cruelest pas- 
sions and conduct are often developed in a time of war. What more cruel 
than for a number of rude soldiers to carry off this little maid ? Study her life 
in two pictures. 

I. Her father's home in Israel 

1. A home of peace and quiet. Imagine the scene. The flocks and herds, 
fields, gardens, vineyards, and olive-yards. The affection of the family, 
&c. 

2. A home of piety. Her after-thought of the prophet, suggestive of 
what her home had been. She had doubtless heard much of Elisha ; 
had very likely seen him and received his blessing. Had often heard 
him and the God of Israel spoken of. 

3. A home of sorrow. Her parents perhaps from home. In the fields, 
or in the homestead at work. The little maid in the garden. The 
band of soldiers sweep through the country. She is carried off. Re- 
turn and grief of her parents" &e. 

II. Her master's home in Syria 

1. A home of splendour. It was the palace of the great general and 
lord, — Xaaman. Full of beautiful things. Spoils of war. Presents 
from the king his master. Splendid halls and saloons, where perhaps 
even the king was entertained. The little maid would rather be a eh ild 
at home, than a servant here. 

2. A home of sadness. " But he teas a leper." His wealth and honour 
would neither compensate nor remove the disease. To be pitied, 
though rich and titled. The little maid saw and pitied him. Although 
he cruelly detained her from her home, she did what she could to help 
in his cure. Many in such a case had been silent. She was kind and 
forgiving. Her report of Elisha, and Xaaman' s cure. It was after- 
wards alluded to by our Lord (Lu. iv. 27). 

Learn— 

1 . To be thankful for the blessings of peace. 

2. To be grateful for the comforts of a good home. 

3. To return good for evil. 

4. Jesus, the good Physician, has shed his precious blood to cleanse us of 
the leprosy of sin. He bids us wash and be clean. Have we obeyed 
him ? Do we, with restored spiritual health, love and serve him ? 



2i6 TEE WORDS OF JEStTS. Desk, 35. 



John v. 46. 



{Introduction.) The Pharisees and the priests hated Jesus. " The common 
people heard him gladly," and said (v. 31) that when the Messiah came he 
would not do greater miracles than Jesus, The priests, therefore, heing filled 
with hatred and envy, sent some officers to apprehend Jesus (v. 32). The 
officers went to do their bidding. After a time they returned without Jesus. 
The priests said, " Why have ye not brought him ?" and they said, "Never 
man spake like this man." How true this was ; for :— 

I. None ever spake so powerfully as Jesus. " Even the winds and sea obey 
him." Diseases and evil spirits fled at his rebuke. The dead heard 
his voice. The wicked trembled at his voice. Sin, death, hell, fled 
before him. 

II. None ever spake so kindly as Jesus. How tenderly he spoke to the little 
ones. To the widow of Nain. To Zaccheus. To Peter who denied 
him. To Thomas who doubted. 

III. None ever spake so sublimely as Jesus. His discourses and sayings were 
about the loftiest subjects. God, heaven, hell. Truth, righteousness, 
and the judgment. Charity, forgiveness, humility, &c, were his 
themes. 

I"V . None ever spake so simply as Jesus. To make heavenly subjects plain 
he taught by parable. Employed the most homely illustrations. 
Common employments (sowing, vine -dressing, &c), familiar objects 
(the buds and flowers), were used by him as illustrations. 

y , None ever spake so authoritatively as Jesus, " He taught as one having 
authority and not as the scribes." He spoke on his own authority. 
" The words I speak unto you," &c. He enforced his words by signs 
following. 

VT, None ever spake such living words as Jesus. They lived in hearts and 
memories of those who heard them. They created life in dead souls. 
They live yet even to our day. As the living words of the electrician 
flash along the Atlantic cable, and are living words hundreds of miles 
away : so the words of Jesus have flashed down to us and are as living 
now as when he spoke them. 

' He speaks, and listening to his voice 
New life the dead receive ; 
The wounded, broken hearts rejoice, 
The humble poor believe." 



i^EARN- 



1 . To study the words of Jesus. 

2. To prize the words of Jesus. 

3. To obey the words of Jesus. 
<L Tc believe the words of Jesus 



Desk, 36. without money or pkice. 217 

Isaiah lv. 1. 



(Introduction.) Things are now-a-days very dear. (House-rent, food, 
clothes.) People have to work hard for the necessaries of life. Here is some- 
thing that has not to be worked for, that may be had " without money and 
without price." It is a gift, and yet must be bought. Although to be bought 
is without a price. It is given away, not because it is worthless. It is the 
most precious thing in the world. It is called wine and milk. Wine in- 
vigorates, gladdens; milk nourishes, strengthens. Medicine and food. 
Gospel blessings are as wine and milk to those who thirst ; to others, only 
as water, brackish water too. 

I. Their cheapness reminds us of the best gifts of God. The best things 
are all of them given. 

1. The light. A revealer, beautifier, comforter. The gospel is like the 
light in these respects, and also because, like the light, it is given. 

2. The air. Free, healthful, universal. The gospel like it, and also 
costs nothing ; suited, and given to all. 

3. The water. Eefreshing, purifying, common. The gospel like it, and 
given also. 

II. Their cheapness reminds us of their nature and origin. 

1. If of human origin or invention, they would be sold. Men could not 
afford to give away anything so valuable. God does not need to be 
enriched by selling. 

2. If of human origin, they would be priced. This so precious as above 
all price. 

3. If an adequate price were fixed, only a few could obtain them. They 
are without price to be within the reach of all. 

4. They are without money and price, that their acceptance as a free gift 
may take away all boasting. "Not of works" &c. 

6. They are without money or price, to be suited to the circumstances 
of all. We are poor and have nothing. 

ill. Their cheapness reminds us of some important lessons. 

1. Because they are gifts, they are offered to all. God is no respecter of 
persons. 

2. Because they are gifts, they should be earnestly sought by all. 

3. Because they are gifts, the condemnation will be the greater if they 
are not received. 

4. Because they are gifts, we may have them. "We must buy them by 
offering the price that another has paid. Pleading the name, &c, of 
Jesus. 

5. They were only secured as gifts by Jesus Christ. lie shed his precious 
blood to secure them for us and their free offer to us. 

6. Jesus is the " unspeakable gift** 



218 LeS3. 91. ANANIAS AND SAPPHIRA. {Notes.) 



Read Acts v. 1 — 11. 



1' named Ananias. Of whom there are several of the same name in the 
Bible (Ac. ix. 10—18; xxii. 12—16 ; xxiii. 2—5; xxiv. 1). (The word 
is the Gk form of Hananiah, and sig. "•Jehovah has graciously given.") 
with Sapphira. (Prob. from the Aramaic = beautiful.) There was an 
agreement between these two in the whole transaction. . . . sold, which 
they were by no means compelled to do. But it had become the custom 
(iv. 31 — 37), and these two wished to maintain an appearance of self-deny- 

2 ing liberality. . . . possession, a field or estate. . . . kept back part. No 
harm in doing this. They might have kept back all. The eyil consisted 
in pretending that he gave all. Hypocrisy and lying. . . . privy = privately 
consenting. (Word from Lat. privatus = private, secret ; hence privy 
council.) . . . certain part : prob. the greater part, which would look more 

3 like the whole. . . . Peter, whose supernatural endowments enabled him to 
detect the fraud. . . . why ? A. might therefore have resisted the tempta- 
tion (1 Cor. x. 13; Heb. ii. 18; iv. 15). . . . Satan = adversary. The 
right name of the devil here chosen. . . . filled . heart, with covetousness 
and hypocrisy. . . . lie . Holy Ghost, The Holy Spirit taught A. better, 

4 and exposed him to Peter. . . . remained, i. e. was unsold. . . . thine own ? 
To sell or not. . . . power, to give all, part, or none. . . . this thing, 
this imposition. . . . heart, the seat of all sin. . . . not . men, but . God. 
Men might be deceived, but it is God who is sinned against (Ps. Ii. 4 ; 
Gen. xxxix. 9 ; Lu. xv. 18). Community of goods, a voluntary thing. 

5 Divinity of Holy Spirit. . . .fell down : " died by the visitation of God " 
(Ac. xii. 23). A plain intimation of the hatred of falsehood by a God of 
truth (Rev. xxi. 27). Ananias acted a lie. . . . great fear. Hence the 

6 purpose of this event (Ps. iv. 4). ... wound . up, wrapped up. Prob. in 

7 the dress he then wore. . . . buried, immediately. . . . three hours, after 
the death of A. The apostles still sitting for despatch of business. . . 

8 came in : expecting to receive the thanks of the apostles. . . , so much ? 
i. e. the sum which A. had given as the whole. . . . Yea . so much. A 

9 straight-forward, direct lie. ... Row is it ? How can it be possible ? 
tempt . Spirit . lord ? Try to deceive him ; try to induce him to allow of 
sin, such as this, in the Church. . . . feet . door. They have just returned. 
shall carry. Peter now predicted her end. He had not done so in the case 

10 of A. But that event teaches him what to expect now. . . . straightway, 
immediately. . . . his feet. Thus showing the connection between his words 
and her end. . . .by her husband : united in their crime, and not separated 

11 in death (Ps. xix. 13). ... the Church, to maintain the purity of which 
this had come to pass. . . . as many, not of the Church, who hereby per- 
ceived the holiness required of the disciples of Jesus, and saw also that the 
holy God was present with the apostles and the Church. 



Norman Mcleod's Parish Papers, 7. Jamiesoris Eastern Customs, New 
Test. 262 



{Analysis.) ANANIAS and sapphira. Less. 91. 219 

The circumstances — The sin — The punishment. 

I. The circumstances. Eead Acts iv. 32 — 37. Community of goods 
not enforced as a permanent law of Christianity, but voluntarily 
adopted to meet a temporal emergency. A Jew on embracing the 
gospel, thrust out of synagogue (Jo. ix. 22 ; xii. 42 ; xvi. 2), excom- 
municated, outlawed (Ac. viii. 1 ; ix. 1 ; xxiii. 2). Disowned by the 
Jews, the Christians cared for each other (com. Gal. vi. 2 with 
Jo. xiii. 15, 34; xv. 12 ; Jas. ii. 8; 1 Jo. iv. 21). None thought 
his property his own, but a trust for the benefit of others. General 
sale of property, and distribution of proceeds followed. Case of 
Ananias. 
II. The sin. Lying. (1.) Other examples : the devil (Gen. iii. 14 ; 
Jo. viii. 44) ; Cain (Gen. iv. 9) ; Sarah (Gen. xviii. 15) ; Jacob (Gen. 
xxvii. 19) ; Samson (Jud. xvi. 16) ; Michal (1 Sam. xix. 14) ; Ge* 
hazi (2 K. v. 22) ; Peter (Matt, xxvii. 72). (2.) Forbidden (Lev 
xix. 11 ; Col. iii. 9). (3.) Hateful to God (Prov. vi. 16—19 ; xii. 
22). (4.) Hinders prayer (Isa. lix. 2, 3). (5.) Connected with 
hypocrisy (Isa. lvii. 4 ; Hos. xi. 12). (6.) Leads to other sins (Prov. 
xxvi. 28; xvii. 4; Hos. iv. 1, 2). (7.) Poverty better (Prov. xix. 
22 ; xxi. 6). (8.) Will be detected (Prov. xii. 19). (9.) Punished 
(Ps. v. 6 ; cxx. 3, 4 ; Prov. xix. 5 ; Jer. 1. 36). (10.) Excludes from 
heaven (Rev. xxi. 8, 27 ; xxii. 15). Hence the good will, (1.) hate 
it (Ps. cxix. 163 ; Prov. xiii. 5) ; (2.) avoid it (Isa. lxiii. 8 ; Zep. iii. 
13) ; (3.) will reject liars (Ps. ci. 7 ; xl, 4) ; (4.) will pray to be 
preserved from it (Ps. cxix. 29 ; Prov. xxx. 8). Insist upon it that 
a lie mpy be acted as well as spoken. Consists in intention to 
deceive. Caution against a habit of exaggeration. Enforce thought- 
fulness in speech and conduct. Show that such sins are not merely 
against man, but God. Use and abuse of distinguishing faculty— 
speech. 
III. The punishment. (1.) It was prompt. Immediately on the com- 
mittal of the sin. How great is God's forbearance towards many. 
(2.) It was decisive. Marked the magnitude of the sin most em- 
phatically. (3.) It was conspicuous. Before many witnesses. All 
connected the punishment with the sin. (4.) It was a Divine 
penalty. Not in any sense was it the act of Peter. He simply re- 
proved ; it was God who punished. Husband and wife united in the 
sin and the punishment. " Though wickedness join hand in hand, 
sin shall not go unpunished.' ' 

Learn — 

I. To admire the charity and brotherly kindness of these early Chris- 
tians. 
II. To distinguish between a measure of expediency and a universal law, 
III. To aim at the greatest transparency in speech and conduct. 
rV. To pray to be kept from all falsehood in words or deeds. 



220 Less. 92. the ArosTLES imprisoned, (JVotes.) 

Head Acts v. 17 — 29. 

17 Then. See context. Miracles of the apostles. Excitement of the people. 
Increase of the Church. . . . high priest. Prob. Annas (Ac. iv. 6) ; per- 
haps Caiaphas. . . . sect (Gk airesis, anglicised as heresy, denotes choice ; 
in N. Test. = a school or party. 1 Cor. xi. 19, marg.). . . . Sadducees. 
These were materialists. Denied angels and spirits ; and the doctrine of 
the resurrection, which the apostles preached. . . . indignation. Not love 

18 of truth and zeal for God. . . . laid . hands. Employed their influence to 

19 have them arrested. . . . common prison. As the safest place. . . . angel 
of . Lord. A mighty angel. Special aid for special peril (Ac. xii. 7, seq.). 
night. When they were most sad, and their foes most confident. . . . open- 

20 ed . doors, and then closed them (v. 23). . . .forth, out of prison. . . . Go ; 
not flee from the city, but — . . . stand . speak : calmly pursue your work, 
as if nothing had occurred. . . . temple. The most conspicuous place (v 

21 12). ... this life, eternal life. , . . heard. They were confident, as men 
under special protection. . . . early. They were prompt and resolute in 
obedience. . . . came, to the hall of meeting. . . . they . with him. The 
Sadducean party. . . . senate, i. e. the elders of the people. . . . sent . prison, 
where they thought the apostles were safely confined. . . . brought, into 

22 their presence to be tried. . . . officers. Prob. some of the temple guard 
(Ac. iv. 1). ... came f to the prison. Imagine their astonishment, and 
also of the keepers. . . . returned : well-nigh breathless with wonder, 

23 told, the simple truth. . . . prison . safety. Only their own prison was 
safe. God had the apostles in His keeping. . . . before . doors : in their 
proper places, and ignorant of what had happened. . . . no man : and the 

24 keepers could not tell them how they had escaped. . . . doubted : were full 
of perplexing conjectures. . . . this, which they saw was a miraculous de- 
liverance. . . . grow. How this miracle would affect the public mind. 

25 Behold. Here was a new wonder. The apostles not silenced, but boldly 
at their work. . . . put . prison, and thought to keep there. . . . temple : 

26 on your ground. . . . teaching : repeating their old offence. . . . without 
violence, which, enraged at the escape, they would have willingly used. 

27 feared . people : who were now on the apostles' side. . . . brought them. 
The apostles needed no force. They went willingly. . . . set then (com. 

28 Matt. x. 18, with Ac. xii. 1 ; xxiv. 10, &c). . . . we . command. And he 
proudly supposed his command would be sufficient. . . . doctrine : The 
Resurrection. " This life." " Christ our life," &c. ... intend. His 
conscience, and not Peter, accused him. . . . this man's. Christ's. His 
charge was that Peter, &c, would incite the people to avenge the death of 

29 Jesus. . . . Peter. Prob. the first to speak. . . . apostles. They all reiter- 
ated Peter's words. . . . oley God. This obedience safe and right for all. 
rather . men, whose will may be opposed to the will of God, as it was in 
this case (Isa. ii. 22 ; Ps. cxlvi. 3—7 ; Jer. xvii. 5 ; Job xxvii. 3). 

On Gamaliel's Counsel, Dr W. Hamilton's Sermons, vol. i. 44 if. Conybeare 
and Howson's Life of St Paul, i. 69, 83 (medium Ed,). 



(Analysis.) the apostles imprisoned. Less. 92. 221 

The persecuted apostles — Miraculous deliverance — Baffled enemies. 

I. The persecuted apostles. (1.) For what? " Righteousness* 
sake" (Matt. v. 10 — 12). Their only crimes were that they had 
healed the sick, pointed lost sinners to the Saviour, and spoken to 
poor wayfaring men about a better world and life. (2.) At what 
time? (#.) At a time when the preaching, &c 3 of the apostles was 
most successful. (5.). At a time when the Church had just escaped 
a great peril from within (Less. 91). (<?.) At a time when Christian- 
ity was beginning to lay hold of the public mind. (3.) In what 
way ? (a.) For the time they were silenced. This the greatest trial. 
And hindered in works of benevolence. Removed from the over- 
sight of the Church. Many would suffer through them. (£.) Im- 
prisoned. Immured in a dungeon like common malefactors, as if 
guilty of crimes from which they revolted, and against which their 
life and preaching were earnest protests. (0.) This would have been 
followed doubtless by other trials. 

II. The miraculous deliverance. (1.) If men were against them, 
God was on their side. If they were in prison, their souls were in 
Divine hand. (2.) God's eye was upon them equally when on their 
mission, and now when suffering for the truth. Darkness and light 
both alike to him. (3.) Commissioned an angel to set them at 
liberty. M Ye ministers of his, who do his pleasure, hearkening to 
the voice of his word." The joy with which the angel undertook, 
and the ease with which he executed, this command. The keepers 
of the prison, overcome with a deep sleep ; or petrified with fear ; or 
stricken with temporary blindness. The joy of the apostles when 
the doors opened, and admitted not the midnight executioner, but an 
angel of God. The profound reverence with which they heard the 
command to go and preach. 

III. The baffled enemies. (1.) Their joy and mutual congratulations 
on having the apostles in their power. What should hinder them 
from doing with these as with Christ? (2.) Their morning sitting. 
How best, and with a show of justice, to punish or silence these men. 
The messengers' return and story. Escape. Wonder. The second 
messenger. The apostles before them. Their charge, and the reply. 
Gamaliel. No case. Dismissal and threat. Liberation of the 
apostles, and their joyous return to their great work. Joy of the 
people. 

Learn— 

I. Neither to court persecution for its own sake, nor to shun it, when 
it comes in the way of our duty. 
II. The sin and folly of fighting against God. 
III. The duty of being secure that God is with us. 

■IV. The heavenly friend is friendly at all times. He thinks of us in th« 
night of sorrow, trial, &c. 



222 Less. S3. the first martyr. (Notes.) 



Read Acts vii. 54—60 ; viii. 1 — 4. 



54 when they, i. e. the council (see vi. 9—15). . . . these things. Especially 
from v. 51—53. From the abrupt conclusion it is probable that the 
speaker was interrupted. . . . cut . heart (ii. 37 ; v. 33). They were con- 
victed, but not converted. Instead of exclaiming, " What must we do to 
be saved?" they— . . . gnashed .teeth, with intense hate and indignation. 

55 But he. With sublime calmness, nothing moved by their rage. . . . full . 
Holy Ghost (Rom. viii. 15 ; 2 Tim. i. 7). Hence his self-possession and 
courage. . . . looked up. Not on their enraged countenances, but — 
stedfastly. Steadily, with a fixed gaze. . . . heaven, where his crown was 
laid up and in readiness. . . . glory . God. The true Shekinah. The 
visible splendour in which God revealed himself. The symbol of his pre- 
sence (Ex. xxv. 22 ; xl. 34 ; Lev. ix. 6 ; Ezek. i. 28 ; iii. 23 ; Heb. ix. 5). 

56 standing. In the attitude of approval and protection. . . . qpmed. " As 
if to receive me." None others saw that sight. . . . of God, i. e. of the 

57 Shekinah. . . . cried out. Charging him to be silent, or demanding his 
death. . . . stopped . ears. Shutting out the truth they could not answer, 
and were unwilling to admit. . . . ran, tumultously. . . . one accord. 
Not one voice was raised to preserve order ; or in the name of justice. 

58 cast . city (Lev. xxiv. 23 ; Deut. xxiii. 10 ; Heb. xiii. 11, 13). More care- 
ful of ceremonial than of moral purity. . . . stoned him (Jo. xviii. 31. See 
Less. 81, 82). Their conduct was therefore illegal. Pilate was deposed 
A. d. 35 or 36. Perhaps his place was yet vacant, and hence their greater 
liberty. . . . witnesses, who were also executioners, and cast the first stone 

, (Deut. xvii. 7). . . . clothes. Removed to afford them greater freedom of 
action. . . . feet, to be safely guarded. . . . Saul. The first mention of the 
great Apostle to the Gentiles ; who afterwards penitently confessed his 

59 share in this event (Ac. xxiii. 20). . . . Stephen, whose name signifies 
garland, and who was the first to receive the martyr's crown. . . . saying, 

60 prayer addressed to Jesus (ix. 14,21 ; xxii. 16; Rom. x. 12). . . . kneeled 
down. In the earnestness of prayer. . . . lay not (Lu. xxiii. 34). Some 
trace a connection between the intercession of Stephen and the conversion 
of Saul. (If Stephen had not prayed thus, the Church had not possessed 
Paul. — Augustine). . . .fell asleep (xiii. 36; 1 Cor. xv. 18). (Cemetery 

viii. 1 =sleeping place). . . . consenting : not simply giving assent, but fully 
approving. . . . that time. Commencing with this act. . . , church . Jeru. 
salem. The believers in any city were called the Church in that city. 
scattered. Blood of martyrs, the seed of the Church. . . . apostles, who 

2 stood to their work unmoved. . , . devout men. They risked their lives by 

3 this proof of attachment. . . . As for Saul. Note the fury of this "young 
man." How differently shall this natural energy be ere long employed ! 

4 preaching . word. The closing of one mouth was the opening of many, 
not the silencing of all. The blind rage of Satan defeats itself. Perse- 
cution frustrates its own purposes. God makes the wrath of man to 
praise him. 

See Art. l Stephen,' Bib. Treasury [Longman), and in Kitto's Bib. Ency. Hack- 
ett, Bengel, Olshausen, and Lange, on Acts, in loc. Conybeare and ITotvson's 
Life of Paul, i. 81 — 94 (med. ed.). Br Besser's Paul the Apostle, 23 ff. 
Binnetft Life and Ministry of St Paul, 19 — 41. Dr Dickinson's Religion 
Teaching by Example (Collins), 286. 



{Analysis.) the first martyr. Less. 93, 223 



The relentless persecutors — The bold defence — The heroic death. 

£. The relentless persecutors. (1.) The prime movers (Ac. y>.. 
9, 10). Libertines = freed-men. Jews, or sons of Jews, who has 
been slaves. Liberated because of their inconvenient tenacity in their 
religion. These, and the people of 4 other synagogues, could not 
overpower Stephen by argument ; and hence would put him down 
by force. (2.) They provided themselves with false witnesses, and 
thus armed, (3.) created a popular excitement, and supplied (4.) the 
scribes and rulers with the occasion they doubtless desired. (5.) 
Stephen is seized unawares, and (6.) brought before the council, (7.) 
is charged with seeking to subvert Jewish customs, &c. (8.) Those 
who preferred the charge, were the real subverters of truth, and law, 
and order. 

II. The bold defence. (1.) His position. One man against many, 
and utterly in their power. Attempt at conciliation, useless, had it 
been in his case right. A bold front his only alternative. This re- 
quired by circumstances, and the honour due to Christ. His face 
supernaturally illuminated. (2.) His speech (vii. 1 — 50). Recounts 
the history of their people, and the dealings of God. The Church in 
the wilderness under Moses, and the possession of Canaan under 
Jesus (i. e. Joshua, Heb. = saviour ; a type of Jesus, Gk = saviour). 
(3.) His charge. He becomes the accuser. Charges them with 
murdering the true Joshua, or Jesus (51 — 53). 

III. The heroic death. (1.) The rage of the court (54.) (2.) Stephen's 
words accepted and approved by the Master, (this evident from 55). 
(3.) He announces the vision, which he alone sees (56). (4.) Their 
unbounded fury. Decorum no longer restrained. The judges and 
witnesses become executioners ; and the council, an excited mob. (5.) 
The death of Stephen ; {a.) the manner — Jewish, ignominious, 
painful; (&.) Saul of Tarsus there, and consenting ; (<?.) Stephen's 
spirit — prayerful, forgiving, calm, confiding, interceding. Connec- 
tion (?) of Saul's conversion and this intercessory prayer. Stephen = 
a garland. The martyr's crown. An unfading wreath of amaranth. 
The blood of the martyr, the seed of the Church. The enemy con- 
founded, and the Church encouraged and instructed, by this calm and 
heroic death. 

Learn — 

I. The undying hatred and malice of a persecuting spirit. 
II. That the death of saints is precious in the sight of God. 
III. To be thankful that so much courage has been given to men. 
TV. Better to die or suffer for the truth, than betray it. 

V. The glorious reception that awaits those who are faithful unto death 
(Rev. ii. 10). 



224 Less. 94 Simon magus. {Notes.) 



Bead Acts viii. 9 — 24. 



9 Simon, called Magus (= the magician) to dis. from many others having 
that very common name, which is a contraction of Simeon. ... city : in 
Samaria (v. 5), prob. the capital, i. e. Samaria, or Sychar. . . . before time. 
old word = in time past. . . . sorcery, incantations, magical arts, divina- 
tion, prognostications. (Sooth- sayer = trnth-sayer, from Ang.-Sax. 
soth = truth) ; (Sorcerer, from Fr. sorcier ; Lat. sort arius ; lit. one who 
predicts by casting lots; (Lat. sors=a lot); hence fortune-teller). . . . 
bewitched : beguiled by his magic. . . . Samaria, either the city or district 

10 of S. . . . great one : supernaturally endowed. . . . least . greatest : so 
universal the power of superstition. . . . power . God, i. e. that his power 

11 was from God. . . . regard, looked upon him with respect and awe. . . . 

12 believed, partly because of his miracles (vv. 6 — 8). . . .preaching. His 
word also was with power. . . . kingdom . God. The nature of it, and 
the way to it. ... Jesus Christ, the anointed Saviour. . . . baptized, and 

13 thus openly professed their faith. . . . believed: evidently a change of mind 
and not of heart (vv. 21 — 23). . . . continued, to study the secret of his 
power, not out of love for Jesus and the truth. . . . wonders : for, unlike 
his own wonders, these miracles were not slights-of-hand or conjuring 

14 tricks. . . . apostles . Jerusalem (v. 1). ... heard. The good news would 
soon reach them. . . . sent : both to see if the work were real, and to aid 
and guide. . . . Peter . John. Well chosen. The man of action and man 

15 of thought. Zeal and love (ill. Luther and Melancthon) . . . . Holy Ghost. 

16 Whose prerogative and work they thus recognize. . . . as yet : and there- 
fore their baptism was the acknowledgment of their mental assent and 

. not of their true faith. 

17 laid . hands : a symbolical usage. . . . received, not from the apostles, but 

18 from their Master. . . . Holy Ghost. Whose presence was soon seen, in 
the gifts that accompanied it (ii. 4; x. 46). . . . offered . money. Hence 

19 the sin of Simony has its name from him. . . . gave . power. Not content 
with receiving the H. Spirit (if he indeed had done so), he wished 
to be able to impart him to others ; doubtless for merchandise. Here was 

20 a new way to wealth. . . . Peter : with great indignation. . . . money, $<?,, 
lit. may thy money with thee be to destruction : " an anathema of the person 
and the thing." . . . thought, and desired. . . .purchased, and therefore to 

21 be sold, at advantage by Simon. . . . part . lot (qu. an allusion to his prac- 
tice as sorcerer). In the disposing of the lot, he was excepted. No share. 
matter. The possession of the Spirit. . . . heart. Whatever thy opinion 
maybe. . . . right, not sincere. " You look more after gain than godliness^ 

22 Repent : do thy first works. . . .pray : earnestly, humbly. . . .perhaps : 
if haply. The" sin is so great, thou mayest only be forgiven, perhaps. 

23 gall, which of some creatures was thought to be poison. Thou art poisoned 

24 with evil. . . . bonds : fast bound with wickedness (2 Pet. ii. 4). ... Pray 
ye. He was full of fear. Here was no mark of true penitence. Dread 
of the things that would come, but not hatred of the sin he had committed. 



J amiesori s Pastern Customs (New Test.), 271. Conybeare and Howson's Life 
of Paul, i. 97 ; ii. 18 n. Lightfoofs Works (fol. ed.), i. 280, 281, 787 ; 
ii. 676, 677. Art, Simon : in Bib. Treas. and Initio's Lib. Ency. Lard- 
nef * Works, iv. 576 ; v. 140. 



(Analysis.) MMOH MAGUS. Less. 94. 225 



Sorcery — Faith — Simony — Con viction . 



[Simon, a name of frequent recurrence in N. Test. : (1.) S. called 
Peter (Matt. iv. 18, &c). (2.) S. the Canaanite ; sometimes S. Zeloteg 
(Matt. x. 4 : Mk iii. IS ; Lu. vi. 15 ; Ac.i. 13). (3.) S. the Leper (Matt, 
^vi. 6—13 : Mk xiv. 3—9 ; Jo. xii. 1—8). (4.) S. the Cyrenian (Matt, 
xxvii. 32 ; Mk xv. 21 ; Lu. xxiii. 26). (5.) S. the Pharisee (Lu. vii. 36 
— 50). (6.) S. the father of Judas Iscariot (Jo. vi. 71 ; xii. i ; xiii. 2, 26). 
(7.) S. the Sorcerer ; or S. Magus. (8.) S. the Tanner (Ac. ix. 43 ; x. 6, 
17, 32.)] 

I. SORCERY. (See analysis of less. 100.) Here note : (1.) His long 
practice of his art. He was without a rival. Devoted himself 
assiduously to his art. Ever inventing new wonders. A sad life oC 
repeated delusions and impositions. Wasted energy and abused 
influence. (2.) His proud assumptions. " Some great one." Hi3 
pride increased as he saw the people deluded and wondering. De- 
luded himself, at length, by the flattery and homage of others. Men 
may tell and practise falsehood till they believe it to be the truth. 

II. Faith. Not saving faith, or belief of the heart unto righteousness. 
A mere mental recognition of the superior power possessed by Philip, 
as seen in his miracles. His sorceries had never produced such joy. 
The people now forsook him. Their previous attachment to him, 
based on fear and awe. He follows Philip, and tries to discover the 
secret of his strength. 

Ill, SlMQNY. The arrival of Peter and John. The gift of the Holy 
Ghost. The great secret discovered. He wanted to be placed on a 
level with the apostles, and have the 2>ower to control and sell the 
Spirit of God. His wicked offer of money for a gift above all price. 
The word ' simony ' applied to those who would buy themselves into, 
or otherwise obtain by unworthy means, the ministry of the gospel. 

rv. Conviction. (1.) The bold and withering rebuke of Peter. Thou 
and thy money perish ! The evil thought. No part or lot in the 
grace of God. His faith — such as it was — of no avail. The heart 
not right. Need of repentance. Evil thoughts — as well as words 
and deeds — need forgiveness. (2.) His fear of things that might 
1 come.' His blindness to the sinfulness of sin. His earnest request 
to Peter to pray for him, His awful state. " Gall of bitterness," &c. 

Leaks — 

I. The wickedness of deluding others ; and possibility of self-delusion. 
II. The difference between a false and a true and saving faith. 

III. To seek the Holy Spirit as the gift of God (Lu. xi. 13). 

IV. To examine ourselves whether we be in the faith or no. Is our heart 

right in the sight of God? — Humble, believing, penitent? 



226 Less. 95. THE ETHIOPIAN EUNUCH. {Notes.) 

Bead Acts viii. 26—40. 

26 . . angel. Appearing to Philip probably in a vision. . . . spake, Peter and 
John having returned to Jerusalem from Samaria, leaving Philip behind them. 
Arise. His work in Samaria was now done. . . . south, Samaria being N. 
of Jerusalem. . . . the way, i. e. the road. There were several roads from 
Jerusalem to G-aza. . . . Gaza, about 60 m. S. W. from Jerusalem. Name 
= strong. Often mentioned in the Old Test. (Judg. xvi. 1 — 3 ; 21 — 30) j 
now called Ghuzzeh, and has 17,000 inhabitants. It is a short distance 
from the sea {Land and Book, 549). . . . desert, i. e. not the city, but the 
way {Robinson, Bill. Mes. ii. 640) . One road passed by Bethlehem through 

27 the region called "the desert" (Lu. i. 80). . . . Ethiopia = land of dark 
or burnt faces. Gk equivalent for Heb. Gush. Comprised modern Nubia 
and Abyssinia. This man was probably a heathen convert to Judaism. 
Such proselytes repaired to Jerusalem to worship (Jo. xii. 20 ; Ac. ii. 10). 
great authority, a minister of state. . . . Candace : not the name of a per- 
son, but a dynasty, as Pharaoh and Caesar. . . . worship : evidently was a 

28 pious man. . , . Esaias. He had doubtless heard of recent events, and of 

29 Jesus ; and was examining the prophecies. . . . the Spirit, inwardly ad- 

30 monished him of his duty. . . . heard. He read aloud, as the custom was. 
The Easterns still read audibly, even when they read in private. A good 
custom. The chariot was proceeding slowly. . . . Tinder standest ? a most 
important question. Many understand the letter, but miss the spirit 

31 (2 Cor. iii. 6). ... some man. This great lord confessed his ignorance! 
desired: a humble and earnest man. . . .place (Isa. liii. 7, 8). Not the 

]4 usual kind of reading preferred by travellers. . . . I pray thee. He was 
earnest and respectful. . . . of whom. For it was a most remarkable per- 

35 son described. . . . opened . mouth = began formally to teach. . . . same 
scripture. He needed no better text for a gospel sermon. . . . Jesus : for 
not only Isaiah, but all the prophets bare witness to him (Ac. x. 43 ; Rev. 

36 xix. 10). ... went . way. Still conversing about Jesus. . . . said. The 
Eunuch was a man of decision and prompt action. . . . baptized, which 
Philip had explained was the rite by which persons were received into the 

37 Church. . . . believest. Otherwise for this man to be baptized would be a 
mockery. . . . Jesus Christ. Author, finisher, and subject-matter of sav- 

38,9 ing faith. . . . into, or unto. . . . out of, or away from. . . . caught away 
— hurried away. He left suddenly and hastily. . . . no more. His first 
sermon proved a saving one to him. How many have we heard ? are we 
saved? ...rejoicing, "With a joy unspeakable and full of glory." 

40 Azotus. The ancient Ashdod, near sea coast (Amos i. 8). ... cities, Lydda 
and Joppa. . . . Ccesarea, Philip's home, where he afterwards entertained 
Paul (Ac. xxi. 8). Built by Herod, and named Caesarea by him in honour 
of Augustus (not Caesarea Philippi, Matt. xvi. 13). (See Conybeare and 
Howson's Life of Paul, ii. 344 ; med. ed., 1858.) 

jamiesoris Eastern Customs {New Test.), 273. Conybeare and Howsoris St 
Paul, i. 97; ii. 287 (med. ed.) 



{Analysis.) the Ethiopian eunuch. Less. 93, 227 

An anxious inquirer — A faithful preacher — A wonderful event. 

[P. I. Courtonne, a pastor of Amsterdam, preaching once before the 
court of the stadtholder and the nobility of the Hague, on the conversion 
of the Ethiopian Eunuch, thus announced the divisions of the discourse : — 
" I find in this recital four subjects of astonishment which increase one 
upon the other; 1st, a courtier who reads the Holy Scriptures, which is 
sufficiently surprising ; 2nd, a courtier who owns his ignorance, which is 
more surprising still ; 3rd, a courtier who asks his inferior to instruct him, 
which should cause a redoubling of the surprise ; and lastly, 4th, — for 
this surprise comes to the climax, — a courtier who is converted. Let 
us, &c."] 

I. An anxious inquires. The Eunuch, (1.) He diligently read 
the Scriptures. A book often neglected. God's manual for Zion 
travellers. (2.) He studied especially the portion likely to be then 
of most service to him. " He searched the Scriptures to see if these 
things were so," of which he had recently heard. (3.) He economized 
his time. Contrast his conduct with that of many, in this particular. 
(4.) He was willing to be taught. A man, a lard, yet admitting his 
ignorance. (Help is often near to the sincerely anxious.) 

II. A FAITHFUL preacher. Philip. (1.) He went whither he was 
sent. Yet knew not the purpose of the journey. (2.) He did as he 
was bid. Yet this noble Jew might have turned out a persecutor. 
Did not fear to accost him. (3.) He preached Jesus. A very much de- 
pised name among Jews; yet "the wisdom and power of God," &c. 
(4.) He would not admit the noble to the fellowship of Christianity, 
save in the usual way ; and only when he was satisfied of the fitness 
of the candidate. (5.) Although he had found another friend, he at 
once obeyed the Spirit, and pursued his way of duty. 

III. A wonderful event. The conversion of the Eunuch. (1.) He 
was a noble. And not many such are called. (2.) He was a Jew. 
And such generally despised and rejected Jesus. (3.) He was 1 
the truth by faithful preaching and teaching. The means usually 
owned of God. (4.) He was earnest in the use of all means within 
his reach. (5.) He was prompt in believing and acting on his faith. 
(6.) He was made happy. 

Learn — 

I. To study, with due earnestness and economy of time, the word of 
God. 
II. To receive instruction willingly, let it come from whatever source. 
III. To decide promptly in matters that relate to salvation. 
IY. To believe with all your heart in the Lord Jesus Christ. 
Y. To pursue your way through life, rejoicing in the Lord. 



228 Less. 96. conversion of saul of tarsus ^Notes.) 

Read Acts ix. 1 — 22. 

1 Saul (vii. 58 ; viii. 1, 3, Less. 93). . . . yet : even to this time unsatiated. 
breaking out : panting with passion. As the air to us, so threatening and 
s. were the elements of his life. . . . went . priest. As the most likely to 

2 aid. . . . letters, of introduction to persons like-minded and influential 
Damascus : name sig. activity ; sit. in Syria, at E. base of Anti-Libanus. 
Very beautiful, embowered in gardens. — Wealthy, populous, mercantile, 
manufacturing. (Damask rose ; damascene or damson plum ; damask, a 
textile fabric ; damascus-steel, — have their names hence.) . . . synagogues, 
to the elders, &c. ... found, who had fled thither. . . . way, persuasion. 
bound, as criminals. . . . Jerusalem : there to be tried and punished. . . . 

3 journeyed : was on the way. . . . came near : nourishing his hatred, and 
now feasting his eyes on the place, and anticipating the fear of the Chris- 
tians. . . . round about. It invested him (xxii. 6; xxvi. 13). . . .from 

4 heaven : above, i. e. greater in degree than the light of the sun. . . . fell, 
overpowered by the sudden glory. . . . voice, which increased his conster- 
nation. . . . Saul, called him by name ; a still greater element of wonder. 
why ? have I done thee any harm ? . . . me. Jesus was persecuted when 

5 his followers were harmed. . . . who ? what would conscience say ? . . . 
pricks — goads. As an ox only injures itself by doing so, so you inflict self- 

6 injury by resisting the truth. . . . Lord. The word of mere courtesy or 
fear before, is now a confession of faith. . . . do ? he is willing to obey 
Jesus. . . . city, Damascus. . . . told. The teacher had to be provided. 

7 men (xxvi. 14), soldiers and others. . . . speechless, with awe. . . . voice ; 

8 no man. Hence their astonishment. . . . saw . man : " blinded by excess 
of light." . . . led. Helpless. How different from what he expected was 

9 this entrance. . . . eat . drink : through the anxiety and penitence of his 

10 soul. . . . Ananias. The Lord knew both the persecutor and the perse- 

11 cuted by name. . . . Straight. The principal street now is remarkably 
straight. It extends from E. to "W. . . = Judas : to whose house Saul had 
been led. . . . Tarsus, a city of Cilicia (xxi. 39). . . . he prayeth : even 

12 he. A mark of discipleship. . . . a vision: by which he will know thee. 

13 heard : both his name, character, and mission, had been reported by fugi- 

15 tives. . . . chosen vessel . Gentiles. Hence the purpose of this miracle of 

16 grace. . . . he . suffer : by whom others have hitherto suffered. . . . 
17-19 Brother Saul. Now a brother in Christ. . . . with the disciples, as a 

20 friend and brother. . . . preached Christ, whom he had before persecuted 

21 The hated Jesus had become his Master and Lord. . . . amazed: that 
such an exceeding mad persecutor should become a Christian. . . . Is not 
this he ? They thought perhaps that this zeal for Christ was a ruse by 

22 which to discover the disciples. . . . strength. He grew strong in the 
knowledge and doctrines of Christ. . . . the Jews : instead of persecuting 
the Christians. . . . very Christ : the true Messiah. 



Conybeare and PLowson, i. 101, ff. Dr Besser's Paul the Apostle, 33. Binney's 
St Paul, 42 — 66. Stanley's Sermons in the East, 63. Dr Dickenson's 
Religion Teaching by Example, 298 {Collins). Porter's Five Tears in Da- 
mascus, i. 42. Eadie's Paul the Preacher, 1. 



{Analysis.) CONVERSION of saul of tarsus. Less 96. 229 

The person — The time — The manner — The results. 

I. The PERSON. (1.) A Jeiv by descent. As such acceptable to Jews, 
especially to Christianized Jews. (2.) A Pharisee Hebrew of 
Hebrews. Of strict morals. Conversant with Jewish law and cus- 
tom. (3.) A Greek by birth. Of Tarsus. 2^o mean city. Fa- 
miliar with Gentile modes of thought and worship ; and with the 
manners, habits, &c, of the Gentile world. (L) A scholar. Brought 
up at feet of Gamaliel. Versed in the Jewish and In Greek literature. 
Master of three languages — Hebrew. Greek, Latin. (5.) A persecutor. 
Interested in religious matters. A violent partisan. Thus the fit- 
ness of the man for the future work. 
II. The tde. (1.) One of fierce persecution. Saul himself engaged in 
it. Christians likely to be disheartened, They had no scholarly and 
representative advocate beyond the apostles. (2.) And. especially to 
be noted, it was a time when that salvation which is of the Jews 
was likely to be monopolized by them. It was while Peter, &c, 
were having their bigotry broken down that Paul was raised up and 
prepared as a chosen vessel. Consider the history of Saul's conver- 
sion in connection with the story of Peter and Cornelius (Less. 98). 
The door opened to the Gentiles by the vision to Peter, was entered 
by Paul. Such a man was necessary. Th j wisdom and goodness of 
Providence in this. 

III. The manner (1.) The light. A great light. Greater than the 
natural light. Seen even at noon. Emblem of the light of the 
world — the real Shekinah. Christ the true light. Such light des- 
pised and rejected ; is now blinding. Truth will either save or con- 
found. (2.) The voice. Supernatural. Heard by all. Addressed 
alone to Saul. Conveyed conviction to his mind. Voice of mercy. 
Might have pronounced a sentence of condemnation ; instead, it 
declared a merciful purpose. (3.) The vision followed by prayer. 
(4.) Prayer by sight. The Christian instrument suggestive. The 
newly restored sight an emblem of spiritual illumination. 

IV. The results. (1.) To Paul. The sinner, a saint; the persecutor, 
a friend ; the Pharisee, a humble apostle. (2.) To the Jews. Must 
have been confounded and humbled when they heard. (3.) To the 
disciples. Churches had rest. Could scarcely believe either at Da- 
mascus or Jerusalem. (L) To the world. To the Gentiles the 
gospel is preached. Present relation of the Jews to Christ, suggestive 
of the need of such an event as this to conserve and spread the gospel. 
We are indebted to God for the labours and writings of Paul, 

Leaex — 
I. To adore the wisdom and grace of God in Christ. 
II. To recognize his headship of the Church. 
III. That nothing is too hard for him. 
IT. He who saved this " exceeding mad " persecutor can save us- 



230 Less. 97. peter at lydda and joppa. (Mtes.) 

Read Acts ix. 32—43. 

32 throughout all. Probably all the churches (v. 31) are meant. . . . Lydda. 
The Lod of the Old Testament ; situated in the tribe of Benjamin ; called 
Biospolis by Romans. Now Lydd, a village of 2000 inhabitants ; stands 

33 on the old road from Jerusalem to Caesarea. . . . jEneas, from his name 
probably a Greek. . . . kept . bed, quite helpless. . . . eight years : the case 

34 would therefore be well known. . . . Jesus Christ. Not I, Peter. . . . 
whole, perfectly well. . . . make . bed : what others had done for him, he is 
now able to do for himself. . . . immediately. He was only too glad. . . . 

'35 Saron == Sharon, literally the plain, on sea- coast from Joppa to Caesarea. 
30 miles long [Land and Book, 513, 523). . . . saw him; as he visited 
them now in health, and related the story of his cure. . . . turned . Lord. 

36 The sight of men restored to moral health should also affect us. . . . Joppa 
= beauty, now Jaffa (probably Yaffa). Old sea-port (2 Chron. ii. 16; 
Ezra iii. 7 ; Jonah i. 3). Now 15,000 inhabitants (Land and Book, 515 , 
519). ... Tabitha= a gazelle, for which Boreas is the Greek equivalent. 
full : both her heart and life, her time and energies. . . . good works, of 
which part consisted in making clothes for the poor (v. 39). ... ahnsdeeds. 

37 Charities (Ang.-Sax. ozlmesse. .deed). . . . sick : even the good have afflic- 
tions. . . . died. It is appointed to all. . . . washed (Jamieson's Eastern 
Customs, New Testament, 275), which proved that she was truly dead; 
warm bathing being used to restore animation, if it be only suspended. 

38 laid her, preparatory to the burial. . . . nigh, about 10 or 12 miles. . . . 
come. Probably not expecting a miracle, but desiring comfort ; unless, 

39 indeed, the messengers were despatched before Dorcas died. . . . arose, at 
once, ever ready to serve. . . . chamber, where the body was laid (v. 37). 
widows, for such chiefly were the objects of her care. . . . weeping, at the 
loss of so great a friend (1 Thess. iv. 13). . . . shewing, with accompany- 
ing remarks on her goodness. . . . coats = tunics. . . . garments = cloaks. 
with them. Her body was still there, but the Dorcas proper had passed 

40 away. . . . put . forth. So Elisha (2 K. iv. 33) ; so Jesus (Matt. ix. 25). 
That he might pray with the greater earnestness and importunity, undis- 
turbed by their weeping, &c. ... prayed : doubtless to Jesus, since the 
apostles wrought miracles in his name (v. 34 ; iii, 6, 16; iv. 10). . , . Ta- 
bitha. Called her by name ; assured that she would hear and live. . . . 
arise (Matt. xvii. 20). . . . opened . eyes : first sign of returning life. . . . saw 

41 Peter, whom perhaps she knew. . . . sat up (Lu. vii. 15). . . . hand, to 
assist her weakness. . . . called. Having raised the dead, his next duty 
is to comfort the living. We find even the latter difficult to do, ofttimes. 
alive : to their great wonder and joy ; and to pursue the good life. 

42 known : as so wonderful an event would soon be. ... all Joppa, town 

43 and district. . . . many believed : an inevitable result. . . . tarried, to teach, 
and build up the Church. . . . many days, not years, for his duty soon 
called him elsewhere. . . . Simon . Tanner. At whose house by the sea- 
side (x. 6) occurred the most influential event in the history of the Church 
at that time, and which ultimately led to the wider diffusion of Christian 
truth. 



Land and the Book, 520. Jerusalem as Lt is (Albert Rhodes, V. S. Consul) s 
42, ff. 



(Analysis.) peter at lydda and joppa. Less. 97. 231 

Dorcas — Her useful life — Her death — Her miraculous recovery. 

I. Her useful life. (1.) Her name. — the gazelle. Probably she 
was beautiful. Xot vain. i; Handsome is that handsome does/' 
Beauty of character the truest beauty. Peter himself described such 
beauty (1 Pet. iii. 3, 4). (2.) A woman, perhaps a widow. Might 
have thought herself of little use, and as a consequence beea useless. 
(3.) Her charity. Made clothes for the poor. Found occupation 
for her time, and (?) relief for her sorrows in labours of love. An 
example for us. There are always others who are worse off than 
ourselves. Dorcas made the widow her care. The utility of con- 
centrating our efforts on special objects. A useful life in a world of 
labour and vanity. A kind life in a world of sorrow. A holy life 
in a world of sin. (L) Dorcas was a disciple. Love to Jesus, who 
went about doing good, the mainspring of her actions. 

II. Her unexpected death. (1.) In the midst of her good works 
she died. The holy and useful must die. Work while it is called 
to-day. (2.) The widespread sadness caused by her sickness and 
death. The widows had lost a friend. Perhaps some had been 
taught by Dorcas to think of a better friend. The husband of the 
widow. (3.) They send for Peter. She had been kind to them; 
they now are able thus to serve her. She thought not of this while 
she laboured for them. Knew not, thought not, of such a return. 
We shall reap if we faint not. We are sure to gather flowers or 
fruit, from the good we sow, in this world or the next. (4.) How 
the widows would afterwards rejoice at what they had done. 

III. Her miraculous recovery. (1.) Peter sent for. They looked for 
words of consolation, but probably did not expect such an issue. 
Great results from little acts. (2.) Peter went at once. Decision. 
He too pitied the mourning widows. He had seen his Lord cheer 
the widow's heart. (3.) Peter's arrival. The scene of mourning. 
His resolve. He will do what he can. (4.) Peter in the chamber 
of death. Feels his own weakness, and prays to the Lord of life. 
Life returns to Dorcas. (5.) The house of weeping becomes a scene 
of rejoicing. 

Learn — 

I. To be useful, whoever we are, and while we may. 

II. Dorcas, the unintentional foundress of Dorcas societies. 

III. To value useful and holy lives and friends. 

IT. To be prompt in yielding comfort and aid. 

V. Jesus will raise us all in the last day, and our friends also ; not tc 
renewed labours, but to endless rest and praise. 



232 Less. 98. CORNELIUS THE CENTURION. (Notes.) 

Read Acts x. 1 — 35. 

1 Casarea. On sea -coast, 70 miles N. W. of Jerusalem. Built by Herod 
the Great, and named in honour of the emperor Augustus. Residence of 
Roman procurator (viii. 40). . . . Cornelius. A Roman, probably of the 
gens Cornelia. . . . Centurion (Less. 23). . . . Italian, native Italians. 

2 devout man (com. xxvii. 3; Matt. viii. 5; Lu. vii. 2). . . .people, the 

3 Jews. . . . evidently = distinctly. . . . ninth. 3 p. m. Jewish hour of 
4,5 prayer (iii. 1) memorial. Token of remembrance. . . . Joppa (Less. 

97), 30 m. S. of Caesarea. . . . Simon. Note the following minute de- 
6,7 scription. . . . He, a Jew. . . . to do (Jo. iv. 22). ... devout soldier. In 

8 whom he had therefore the greater confidence. . . . declared, the vision, 
Note the intimacy of this officer and his servants. . . . sent, at once. The 

9 day was advanced. . . . house top. Flat and surrounded by a parapet 
(Deut. xxii. 8). . . .pray. The place retired (Ps. Iv. 17). . . . sixth, 

10 noon. . . . hungry. " The divine light that was making its way to his 
spirit, revealed itself in the mirror of sensible images, which proceeded 
from the existing state of his bodily frame" (Neander, quot. in Hackett). 

] 1 ready, the mid-day meal. . . . trance (xi. 5 ; xxii. 17 ; Rev. i. 10). . . . hea- 

12 ven. The place whence, hinting the one creative source of all. . . . all 

13 manner, clean and unclean, in one vessel. . . . eat, of any, without selection. 

14 Not so. Characteristic (Jo. xiii. 8). ...never: being a strict Jew. 
1 5,1 6 cleansed : accepted, by thus putting in one vessel with the clean. . . . thrice. 
17 Hence the vivid recollection, and intimation of a purpose. . . . mean. He 

was certain that it meant somewhat. . . . enquiry, of the neighbours. 
1$,19 asked, as they were bid (v. 8). ... Spirit. The Holy Spirit inwardly 

20 taught him. . . . doubting nothing. A soldier, one of a class connected 
with his Lord's death, and his own imprisonment, might well suggest a 

21 doubt. . . . I . sent. Not thy enemy, but thy friend. . . . went down, 

22 at once, without fear. . . . said. Delivered their message. . . . words. 

23 Even this good C. needed the gospel. . . . lodged. They were weary. 

24 brethren. Six, as witnesses (xi. 12). ... kinsmen. A good man's interest 
25,6 in others (1 Tim. v. 8). . . . worshipped : paid him reverence. . . . man . 

27 and nothing more. A hint for all, the Pope especially. . . . went in. C. 

28 had gone forward to meet Paul {v. 25). . . . shewed. The specific purpose 

29 of the vision is now seen. . . . gainsaying. Saying again. Replying. 

30 Arguing against. . . . said. He relates the cause in order (vv. 30 — 32). 

33 well done. Kindly to me, and obediently to God. . . . before God. We 
will hear, and do you speak, as in his presence. A hint for teachers and 
scholars. . . . all things, whether pleasant or otherwise. . , . of God. The 

34 God of truth and love. . . . Of '. truth. All doubt is gone. . . .perceive. 
What I never before saw. . . . persons. "Whether Jew or Gentile. . . , 

35 nation (Ac. xvii. 26; Rev. vii. 9). ... accepted. Notwithstanding his 
name or nation. Especially accepted in the sense of being worthy to have 
the gospel preached to them. It was this that Peter needed to be taught. 
What he thought was for the Jews only, God meant for the world. If 
the pious Cornelius needed the gospel, how much more the great masses of 
the Gentile world, and how much the best of us. 



Dr Dickenson's Responses from the Sacred Oracles [Collins), 278. Conybeare 
and Howson, i. 131 — 143. Binney's Life of Paul, 108, 126. Land and 
the Book, 132, 493—504. Jamieson's East. Oust., New Test., 277. 



(Analysis.) Cornelius the centurion. Less. 98. 233 

The Roman officer — The Christian apostle — The Gentile convert. 

I. The Roman officer. (1.) His name. Cornelius. Very likely a 
member of some branch of a noble Roman family. (2.) His nation. 
Roman. The foremost Gentile nation in the world. Representative. 
(3.) His degree. A centurion, officer in the army of Rome. Brave, 
&c. His approved courage or influence secured his position. (4.) 
His character. His post at such a place as Cassarea — the proconsular 
city — suggestive of his honour and fidelity. The chief element in his 
character — piety. Dissatisfied with the gods of heathendom. A 
man of prayer. His recognition of piety in others. (5.) His vision : 
(a.) at a time of prayer ; (&.) vivid and circumstantial ; (<?.) con- 
tained an approval of his character, and instructions for his guidance ; 
(d.) followed by prompt obedience, although he was to seek instruc- 
tion of a Jew. 

IT. The Christian apostle. Peter. (1.) His mews. Narrow and 
exclusive. Thought the only way to Christian discipleship was 
through Judaism. Still held that as a Jew he must not company 
with Gentiles. (2.) His vision. Also at a time of prayer. Prayer 
opens up right views of the mind of God. Thrice repeated. Its 
nature and purpose. To break down all narrowness, and lead to the 
recognition of all men as respected of God, (3.) Arrival of the mes- 
sengers. Peter's doubts removed. Receives and entertains them al- 
though they were Gentiles. This the first sign of his altered opinion. 
(4.) Departure with the messengers, although they were Romans. 
He might have suspected a snare. This an evidence of his faith in 
God. 

III. The Gentlle convert. (1.) Peter arrives at house of Cornelius. 
Rejects profferred homage, recognizes the equal manhood of Corne- 
lius. Declares his perception of the great lesson that God had, by 
the vision, taught him. Frankly avows what had been his previous 
view. (2.) Preaches the gospel to the Gentile and his friends. (3.) 
The descent of the Holy Ghost confirms the word of Peter, and the 
faith of his hearers. (4.) He challenges any to show cause why men 
should reject those whom God had thus accepted. (5.) He baptized 
and received them into the fellowship of the believers. (6.) Thus 
through Peter does God open the door to the Gentiles : having also 
raised up Paul, as specially fitted to preach the gospel to them 
(Less. 96). 

Learn — 

I. That God is no respecter of persons. 
II. That " the gospel of Christ is the power of God unto salvation to 
every one that believeth ; to the Jew first, and also to the Greek " 
(Ro.'i. 1G). 
Ill, That we must not only hear, but believe, if we would ba saved. 



234 Less. 99. peter delivered from prison. {Notes.) 



Read Acts xii. 



1 time, i. e. of events in xi. 27 — 30. . . . Herod. H. Agrippa I. (Less. 35) ; 
from Caligula he received the possessions of Philip (Lu. iii. 1), with title 
of king ; afterwards the tetrarchy of Antipas ; and in 41 A. d., Claudius 

2 gave him Samaria and Judea. . . . vex : (Lat. vexare) harass. . . . James, 
the elder, son of Zebedee (Matt. iv. 21 ; x. 2 ; Mk i. 19). ... sword. 

3 Beheaded (Mk vi. 16, 27; Lu. ix. 9; com. Matt. xx. 23). . . .pleased. 
A petty motive for so great a crime. . . . Peter : whom he doubtless in- 
tended also to behead. . . . days. Hence he was imprisoned first. . . . 

4 four quat., 16 ; 4 guards of 4 each, to relieve each other. . . . keep. Till 
the feast was over. . . . Easter : word derived say some from Eostre, a Saxon 
deity whose festival was in the spring ; others, from oster = rising : hence 
it is the Christian feast of resurrection. The word here trans. Easter, is 

o pascha = passover. . . . prayer : the only and best thing. . . . ceasing : 
though it seemed unavailing. . . . church : united prayer. . . . to God. 

6 Better than to petition Herod. . . . when. So long was deliverance de- 
ferred, (a.) to buy the patience of Peter ; and (b.) the faith of the Church. 
bound, his hands to those of two guards. . . . keepers : the other two of 

7 the quaternion on watch. . . . shined (Ps. cxxxix. 12). ... smote Peter. 

8 The guards being smitten also with a deep sleep. . . . sandals. Soles of 

9 wood or leather bound with thongs to the feet. . . . wist = knew (from A. 
S. witan, to know). . . . vision. So strange that it seemed a dream (Ps. 

10 cxxvi. . . . ivard = guard (A.S. iveard). . . . opened, without being 
touched (Isa. xlv. 2). ... street. Nor left him till his safety was past a 

11, 12 doubt. . . . know, §c. Joyous exclamation. It is no dream! . . . con- 
sidered. Assured himself that it was a reality. . . . John, the evangelist. 
praying. If their prayer were not answered this night, it never would be. 

13, 14 Phoda, Gk = rose. . . . opened not. Not only the hour, but fear of 
the Jews (Jo. xx. 19), occasioned the inquiry before the door was opened. 

15 gladness. Prayer was answered ! ...mad. They doubted, though they had 
prayed. . . . angel. Prob. their idea was, that Peter had been liberated 

16 by death. . . . astonished. Still hardly believing it was Peter himself. 

17 beckoning: waving. ...peace. As they uttered diverse exclamations. 
8, 19 place. Prob. he left the city. . . . stir, excitement. . . . death : re- 
venge, and also to prevent the report of the miracle (iv. 9 ; Lu. xxiii. 14). 

20 Tyre . Sidon (Less. 40). . . .friend: perhaps by a bribe. . . .peace, restor- 
ation or preservation. . . . nourished. Hence war would be most dis- 

21 astrous. . . . set: Caesar's birthday. . . . oration, §e. (Josephus, Antiq. 

22 xix. 8, 2). . . . of a god. Miserable sycophants! . . . because (1 Sam. 

23 xxv. 38; Ps. ex v. 1). . . .ghost. After 5 days' intolerable agony ._ . . . 

24 But. A pleasant change from H.'s oration. . . . grew, increased in influ- 

25 ence. . . . multiplied, its converts. . . . returned, to Antioch (xi. 30). ... 
John. Nephew to Barnabas (Col. iv. 10). Hence perhaps the choice. 



8 tier's Words of the Angels, 127. Farindon's Sermons, iii. 209. Conybeare 
andllowson's St Paul, i. 35, 138. Land and the Book, 132, 493—503. 
Burdens Orient. Cast. 299 (Longman). Jamiesoris East. Oust , N. Test.., 
278—282. Wy lie's Scenes from the Bible, 322 {Collins) 



(Analysis.) PETES DELIVERED FEOM PRISON. Less. 99. 235 

Hie wicked king — The persecuted apostle — The angelic deliverer — Ths 
astonished disciples. 



L The wicked kes'g. (1.) His cruetty. Vexed the Church! Be- 
headed James ! What had the Church or James done ? Xo account 
of any trial. Peter imprisoned ! Why \ It pleased the people. Snares 
of popularity. What would be the consequences if kings. &c. sousrht 
merely to please the people ? The keepers put to death, (2.) His 
vanity. Vanity and cruelty often united. His oration. The adu- 
lations of the crowd. (3.) His dreadful deafk.. (a.) The caus-. 
He did not give God praise for his power, influence, talents. Was 
willing to be deified, to take the place of God in the peopled thoughts. 
(£.) The mode. He was suddenly smitten. Paralysed. Linger: 1 
5 days in corruption. 
II. The peesecetee apostle. (1.) Imprisoned. Without a charge 
or a trial. (2.) I. prise S :eiy guarded. Chained to two sol- 
diers. Prison thoughts, concerning the martyr James, the Church, 
his Saviour (Jo. xxi. IS). Probably his faith in his Saviour's words 
assured him of safety. How long he was in prison not certain. The 
feast of unleavened bread lasted 7 days. The time of deliverance or 
execution drew near. 

III. The axgelic deliteeee. (1.) The disciples continued in prayer, 
night and day. Their love for Peter and faith in God. Prayer 
united and persevering. (2.) Xight of deliverance. Peter in pro- 
found sleep. The angel. The supernatural illumination. The scene 
before the angeL Peter wakes. The scene before him. Self-pos- 
session of Hie angel Directs Peter to arise and dress. Sandals, 
garments. The obedient gates, &c. Peter's thought, a dream \ he 
would awake and find himself in prison ! Joy of liberty. ■•' Xa?v 1 
hi : - 

IV. The astosishbl) disciples. (1.) They were sfc01 praying together. 
In the night. Would it be Peter's last night ? The knock at the 
gate. Ehoda. Thou art mad ! It is his angel ! Too good ne— 5 fa 
!~e true. The knocking continued. Peter admitted. Their aston- 
ishment. (2.) Peter relates the story of his escape. Gives God the 

ise. Would have the rest of the brethren know of his escape, 
Why ? Perhaps that they might conceal themselves, lest, in his rage, 
Herod might find and seize them. Some had been put to death. The 
soldiers. 

Learn — 

I. To what lengths of wickedness the blind rage of men may lead them 
II. The folly and sin to which man -plea sing may lead one. 

III. That God is the only and sure refuge in the time of trouble 

IV. That God is able to save even at the last extremity. 

V. That he can deliver from the prison of habit, sin, &c. 

V I. That Jesus is the mighty angel of the new n^venant, sent to deliver as 

'. 



23f> Less. 100. elymas the sokceeer. {Notes.} 



Read Acts xiii. 1 — 13. 



1 church. Congregation or assembly of believers. . . . Antioch. Metropolis 
of Syria (another Antioch in Pisidia, v. 14) ; situated on the river Orontes, 
300 miles north of Jerusalem. Built by Seleucus Nicanor 300 b. c, and 
named by him after Antiochus his father. It ranked third (after Rome 
and Alexandria) of the cities of the empire. Famous for its arts, wealth, 
population* Modern name Antakieh. In time of Chrysostom (a. d. 400) 
population 200,000 ; now about 7000. Here the disciples were first called 
Christians (xi. 26). . . .prophets, preachers. . . . teachers (?) catechists. 
Simeon, formerly a Jew. . . . Niger = black, perhaps an African proselyte 
{Alford). . . . Lueius, not Luke (a native of Antioch), but probably the 
relative of Paul (Ro. xvi. 21). ... Gyrene (Less. 89). . . . brought up : 
(?) a foster-brother. 

2 ministered — served. Engaged in religious exercises. . . . Separate me t 
set apart for me. . . , work. To preach to the Gentiles. . . . called, in- 
wardly, by special gifts and impressions. 

3 sent . away. Solemnly dedicated to the work. 

4 Spirit. He was the true sender. . . . Seleucia, 35 m. off, on the coast. 
Cyprus, 60 m. from Seleucia ; 140 m. long ; fr. 5 to 50 broad. A beauti- 
ful isle, rich in fruits and minerals ; the native place of Barnabas (iv. 36, 37). 

5 Salamis. Sea-port on E. coast of Cyprus. . . . synagogues. Hence there 
were many Jews here. , . . minister : assistant. Ordering the churches 
formed by the preaching of B. and S. 

6 Paphos, a sea-port on the opposite side; the Roman capital of the 
island (now Baffa). . . . sorcerer (Less. 94). ... Bar-jesus = Son of Jesus. 

7 with, under the patronage. . . . deputy = proconsul. . .. . prudent, i. e. 
intelligent, inquiring. . . . desired, out of curiosity. 

8 Elymas. Arabic = the wise. A self-assumed title. . . . withstood. His 
craft and influence were in danger. . . . seeking : by arguments and dis- 
plays of his art. . . . from : believing the words of Paul. 

9 set . eyes. Looked with penetrating and stedfast gaze. 

10 subtilty, craft. . . . mischief (Ps. xxxvii. 7). ... child . devil. The father 
of lies and liars (Jo. viii. 44). . . . pervert. Turn from himself and turn 
others. . . . ways of . Lord, which as a Jew he knew (Isa. viii. 19 — 22). 

11 hand. The symbol of power and of judgment. . . . blind. He had tried 
to blind others to the truth, and is now judicially blinded. . . . season, not 
permanently. Mercy in the midst of wrath. . . . went about (Job v. 14 ; 
xii. 25). . . . lead him. Who professed to be a wise leader of men. 

12 saw. It was in his presence. . . . done, to his powerful protege. . . . be- 
lieved, as he perceived not only the astounding wonder, but the significant 
sign also of mental blindness. . . . doctrine, and especially this demonstra- 
tion of its truth. . . . of . Lord. It was evidently Divine, not human. 

13 loosed. Departed; set sail. . . . Perga, on the river Cestrus. . . . Pamphylia, 
maritime province of Asia Minor (Less. 89). . . . departing. Reason 
unknown, but disapproved by Paul (xv. 38) ; yet see Col. iv. 10 ; 2 Tim. 
iv. 11. ... Jerusalem. His home (xii. 12.) 



Conybeare and Howson's St Paul, i. 180. Binney's St Paul, 133, ff. Dr 
Besser's Paid the Apostle, 49. Dr Eadie's Paul the Preacher, 50, n° t 
Land and Book, 20, 381. Robinson's Bib. Researches, 6, 7 (1851). Lard- 
tier's Works, i. 32. Lightfoofs Works, i. 289 ; ii. 687, 1192 (fol. ed.) 



{Analysis.) elymas the soeceeee. Less. 100. 237 

His wicked art — His evil influence — His dreadful punishment. 

I. His wicked aet. (1.) Passes by many names in and out oi 
Scripture : as magic and magicians, witchcraft and wizards, as- 
trology, soothsaying, necromancy, the black art, occult science, for- 
tune-telling, divination, enchantments, sorcery, &c, &c. (2.) Prac- 
tised in all ages and lands, from magicians of Egypt, to Obeah men 
of the negro tribes. Referred to in Bib. : (wise men, Deut. xli. 8 ; Ex. 
vii. 11) ; (magicians. Ex. viii 7, 18, 19; ix. 11) ; (sorcerers, Dan. ii. 
2; Mai. iii. 5); (witch, Deut. xviii. 10). &c, &c. (3.) Intended to 
gratify the inclination of reading the future (Deut. xxix. 29). (4.) 
Aspired to influence superior powers into conformity with human 
wishes. (5.) A delusion (Num. xxiii. 23 ; Isa. xix. 3, 12 : xliv. 25 ; 
xlvii. 12, H). (6.) Denounced (Ex. xxii. 18 ; Lev. xix. 26, 31 : xx. 
27 ; 2 K. ix. 22 ; Isa. viii. 19; Jer. xxvii. 9, 10 ; Mic. v. 12). (For 
great prevelancy of this sin, see Couybeare and Howson's Paul, 177 — 
182 ; med. eel.) From the above and many other passages, learn the 
sin of both those who practise and those who patronize this art. 
II. His evil ixfluexce. (1.) Turned men from ;i lively oracles " to 
senseless signs. (2.) Fostered an unholy desire to hnow hidden and 
future things ; and thus turn men from faith to sight. (3.) Made 
merchandise of natural religious aspirations for the purposes of per- 
sonal reputation and gain. (4.) Perverted !i the right ways ' ' of God — 
the ways of trust, patience, hope, &c. (5.) This" Jew, by working 
on the superstitious tendencies of a Gentile mind, sought to make S. 
Paulus the creature of his will. (6.) Finally opposed his " a?i:s " 
to the truth that Paul preached. 
III. His deeadful puxishmext. (1.) Public exposure . In the pre- 
sence of Sergius P. one of his disciples. (2.) And end of Ins occupa- 
tion. Many occupations need abolishing. Many care not liow they 
live, so that they live : even though it be by the ruin of souls. 
(Honest callings may be dishonestly pursued.) Blindness. His 
bodily, typified his mental and spiritual blindness. (Possibly this 
punishment was chosen by Paul in remembrance of the good effects 
of his own blindness and his subsequent restoration.) Men now 
saw, what in another sense Elymas had long time been, a blind man. 
He must be guided by those whom he had sought to delude. (4.) 
It was sudden and convincing ; especially to Sergius. 

Leaex — 

I. The folly and sin of such evil practices. 
II. To be content with knowing in part. 

III. That the part we may know is sufficient to save. 

IV. That the end may be good, and the means evil. Means do not sanc- 

tify the end. 
V. That the worst blindness is that of the heart and mind (Less. 64), 
VI. That Jesus Christ is the true light of the world. 
VII. That when men forsake God, they oftimes resort to great follies. 



238 timothy. Desk, 37. 



2 Timothy iii. 15. 



(Introduction.) The word scriptures means writings. Here we have the 
holy writings spoken of ; that is to say, the Bible. The work of holy men 
of old, who wrote and spoke as they were moved by the Holy Ghost. The 
scriptures that Timothy knew were not the whole Bible ; but the Law, the 
Prophets, and the Psalms, the Old Test. Yet what Timothy knew, was able 
to make him wise to salvation. For our benefit have been added the books of 
the New Test. ; Life of Christ ; History of the doings of the apostles, and 
their letters. 

I. Consider what is involved by this knowledge. 

1. Patient teachers in our youth. 

Timothy was instructed doubtless by his mother Eunice, and his 
grandmother Lois (1 Tim. i. 5). They needed much patience in 
repeating the ancient stories. 

You have still more instructors : parents, ministers, S. S. teachers. 
They have need of patience, (111. the mother of John Wesley, &c., 
&c.) 

2. Diligent learning in youth. 

Attention. Much of persevering teaching lost for need of this. 

Prayer. The teacher can only present facts and truths ; he can- 
not put them into the heart, and apply them to the conscience. In 
this, which only God can do, they will accomplish little. 

IX Consider what follows from this knowledge. 

1. Responsibility. 

You are answerable to God for all knowledge, and your use of 
knowledge. Children who have known the Scriptures, in a different 
relation to the judgment from those who never heard of the Book. 

You are under an obligation to bring forth fruit unto holiness. 
Should therefore seek to know more than the mere letter. " The 
spirit giveth life." 

2. Future honour and happiness. 

Timothy was fitted for great renown as a preacher, and greaf 
usefulness as the friend and companion of St Paul. 

Salvation can be learned only here. Better to learn this m youth, 
Snan when the eye is dimmed with age. and the heart is hai dened by 
sin. 

Learn — 

1. To pvizf 1 the Holy Bible. 

2. lo stuay it amgentiy and prayerfully. 

i To endeavour all through life to apply this knowledge from day to day, 



Desk, 38. ST JOHH IN PATMOS. 239 



Revelations i. 9. 



[Introdueticn.) Happy English boys and girls, with their churches and 
Sundav-schools, can form but a poor idea of the trials and sufferings of good 
peoplein the old time. As we go to the house of God, we neyer think of being 
punished for what we have been taught is a duty. Time was when praise and 
prayer and serving Jesus Christ occasioned great perils. This has been often 
the case during the last 18 centuries. Persecutions for religion were very 
bitter during the first 100 years after the crucifixion. (Instance Stephen, 
James, Peter, Paul, 2 Cor. xi. 23 — -27.) 1 am about to relate the story of one 
of these persecuted men ; of what he suffered, and how God. whom he served, 
took care of him. I shall have to remiud you of three things. 

1. Of the place to which St John was banished. 

Patmos was a rocky, barren island of the Mediterranean Sea. 15 miles 
round. The Romans used it as a convict settlement. Thither were 
banished the very worst criminals. Only a little maize and barley will 
grow there, besides a few fruit trees. It is said that the criminals 
had to work in some mines that were there. Among these vile char- 
acters the holy St John had to spend his time. Xo worse punishment 
for a good man than to be forced to live with such people, and to be 
looked upon as vile as they. 

II. Of the cause for which he was banished. 

" For the testimony of Jesus." That is, because as a preacher he bore 
testimony to the love and grace of Jesus Christ. What we think an 
honour was once looked upon as a crime. He had been, it is said, the 
bishop of Ephesns (Ac. xix.). The people hated Christianity because 
it was opposed to the worship of idols and all ungodliness. He was a 
foremost preacher. 

III. Of the care that God took of him in his banishment. 

Exiled from Ephesus, God introduced him in visions to the heavenly 
Jerusalem. The hymns and worship and church of earth were ex- 
changed for those of the heavenly world. He had only a few friends 
in Ephesus, now he sees a " great number," &c They were men ; manv 
of these were angels. He was enabled to write a wonderful book, by 
which many have been instructed and comforted. His life was won- 
derfully preserved ; and at last he returned from exile, and became ones 
more pastor of the Ephesian church. 

Learn— 

L Be thankful that you do not live in such times of trial 

2. Be careful to improve your opportunities. 

3. Blessed are the persecuted, &e. 

4. God will take care of all who suffer for the troth s tbie. 



240 THE little fire. Desk, 39. 

James iii. 5. 

[Introduction.) Many great things have had small beginnings. Creation 
from a word. Great rivers from small fountains. Great events from small 
incidents. A lamp swinging from a temple roof suggested to Galileo the idea 
of the time-measurer — the pendulum. From the fall of an apple Sir Isaac 
Newton deduced the great law of attraction. (Many examples.) The tongue 
is only a little member, but great things have come of its use and abuse. The 
tongue a fire. It may be set on fire from hell, or it may be kindled by holy fire 
from heaven. Fire a good servant, and a bad master. It may warm a house, 
or burn it down. 



I. Illustrations. 

1. A little fire may kindle a great and good matter ; as when (1.) a little 
lighthouse-fire kindles in many hearts on the ocean the good matter of 
hope and assurance of safety and knowledge ; or as when (2.) a light in 
a window may kindle a good matter of hope and new strength in the 
heart of the tired traveller. 

2. A little fire may kindle a great and evil matter ; as when (1.) a spark 
falls upon a magazine of gunpowder (the ship in the Mersey) ; or as 
when (2.) a little fire in one corner of an obscure room spreads and 
spreads till the Tower of London is destroyed. 

II. Applications. 

1. Of the little fire of the tongue kindling a great matter of evil. 111. 
the words of Rehoboam to the deputies (p. 47). (Other examples.) 
Little words thoughtlessly or wilfully uttered have often kindled the 
fierce flames of passion. 

2. Of the little fire of the tongue kindling a great matter of good. 111. 
the words of Gamaliel (Acts v. 34) or town clerk of Ephesus (Acts xix. 
35). (Many instances.) Little words of kindness, wisdom, have often 
allayed anger, &c. " A soft answer turneth away wrath." (Old prov. 
" Speech is silver, but silence is golden.") 

III. Lessons. 

1 How great the power of the tongue. Philip said that he feared the 
tongue of Demosthenes more than an army of 100,000 men. Power 
for good and evil. 

2. How great the need of the tongue being under control. Held in with 

bit and bridle. It may be an unruly member. 

3. A word spoken in season how good is it. 

4. The wisest and best words are the words of God. " The entrance of 

thy word giveth light." " How precious are thy thoughts unto me." 
What a great matter of holiness, comfort, &c,,have the words of God 
Vindled in the world ! 



Desk, 40. KINDNESS TO AraMALS. 241 



Proverbs xii. 10. 



{Introduction.} Many children are cruel to animals. Some because of a 
cruel nature, some because of sheer thoughtlessness. Such are very likely to 
become thoughtless and cruel men. Cowper says:— t; I would not call that 
man my friend, who needlessly sets foot upon a worm." And Gisborne, 
another poet, thus exhorts us : — 

"Let them enjoy their little day, 
Their lowly bliss receive ; 
Oh ! do not lightly take away 
The life thou canst not give." 

To induce you to be thoughtful in this matter, consider — 

I. The relation of the lower creatures to inanimate creation. 

1. Thev were needful to make the world complete and harmonious. 

2. Many of the hills that collect the rain, and pour forth the streams (as 
the chalk range of South Downs), and many of the islands of the S. 
Pacific, are insect formations. 

3. Consider what the world would be if there were no tribes of living 
things. (Xo bees to gather honey ; no birds to cheer us with their 
song, &c.) 

II. The relation of the lower creatures to each other. 

1. The affection of animals for their young. (Bear and cubs, 2 Sam. xvii. 
8, &c.) (Hen and brood, Matt, xxiii. 37.) 

2. Their dependence upon each other for food, &c 

III. The relation of man to the lower creatures. 

1. He has power over them, to rule them by his reason and love, not to 
torment (Gen. i. 26, 28; Ps. viii. 7). Cowardly, for the greater to 
tyrannize over the less. Reason and immortality make us greater. 

2. He derives much comfort from them. Food, clothing, labour (the 
horse, &c.) ; protection (the watch dog). He who has made nothing in 
vain, has given to all their uses. (Camel, &c.) 

IV. The relation of the great Creator to the lower creatures. 

1. His wisdom and love in their creation. Their beauty, variety, &c. 
Their adaptation to their natural localities. How suited to climate, 
and productions, &c. (Ps. cxlviii. 10.) 

2. His providential care of them. (Gen. i. 39 ; Ps. cxlv. 15 ; Job xxxviii. 
41 ; Lu. xii. 6, 24 ; Deut. xxv. 4 ; Ps. xxxvi. 6, &c.) 

3. The moral and religious uses he makes of them ; (Job xii. 7, 8 ; 
Prov. vi. 6 ; xxx. 24—31 ; Num. xxii. 2S ; com. 2 Pet. ii. 16) ; and they 
are God's property (Ps. 1. 10). 

Lea en — 

1. To be kind to all God's creatures, and never give needless pain to any. 

2. To avoid sinful sports, for the sake of mere sport. 

3. If even these creatures are oared for, how much more man (Matt, xii 

11, 12 ; p. 53). 

4. How much more should we heed our highest interests. Our soul, &c. 



242 Less. 101. THE LAME MAN AT LYSTRA. {Notes.) 

Read Acts xiv. 8 — 20. 

8 Lystra. A city of Lycaonia, a prov. of Asia Minor. Situation uncertain. 
Perhaps the ruins of some churches at the N. E. b. of Mt Karadagh 
(Black Mt), at a place called Bin-bir-Kilisseh (the thousand-and-one 
churches), mark the site of the ancient Lystra. It could not have been far 
from Derbe (Ac. xiv. 6). Timothy is supposed to have been a native of 
L. ; converted during the first visit ; on the second he went with Paul (xvi. 
1 — 4). If so, it clears 2 Tim. iii. 10,11 (" Thou hast fully known"). Tim. 
was prob. a witness of this miracle (Alford and Ellicott, ad loc.) . . . im- 
potent, &c. Luke, " the beloved physician,'* the author of the Acts, is 

9 characteristically minute in describing him. . . . same heard. Not by 
chance or accident. . . . who. Paul. . . . steadfastly, intently. . . . per- 
ceiving. From his hopeful, eager face ; or prob. by supernatural insight 
into his state of heart. . . .faith, in Him, whom Paul preached (Matt. 

10 viii. 10; ix. 28, 29). . . . loud. To assure the man, and inform the crowd. 

1 1 stand. Isa. xxxv. 6. . . . people, whose attention had thus been challenged. 
speech of L. The patois of the district; prob. a corrupt Gk. . . . gods, i. e. 
of Greece, and especially those worshipped at Lystra. . . . come down : 

12 but it was the great God who visited them. . . . Barnabas, Jupiter, i. e, 
Zeus. Perhaps because of his dignified composure, or, says Chrysostom, 
i ' from his commanding presence" (2 Cor. x. 1 — 10). Paul, Mercury, i.e. 

13 Hermes, the herald and interpreter of the gods. . . . priest. The chief, or 
one who that day officiated. . . . before, i. e. the temple of Zeus was out- 
side the city. Z. was therefore regarded as the tutelary divinity of Lystra. 
oxen and garlands, appointed victims crowned with flowers. . . . gates, i. e. 

, of the city, where there may have been an open space. . . . done sac. Would 

14 have slain them. . . . people : who united in this act of homage. . . . heard 
of. They were not on the spot at the time. Heard prob. from some con- 
vert. . . . rent . clothes. In token of pity and indignation. . . . ran in : 

15 rushed to the spot. . . . Sirs : lit. men, a common form of appeal. . . . men, 
not gods. . . . vanities : idolatrous customs. . . . living God, and not wor- 

16 ship dumb and dead idols. . . . made : the great Creator. . . . who (Ps. 

17 lxxxi. 12; Ac. xvii. 30; 1 Pet. iv. 3). ... witness (Ps, xix. 1 ; Rom. i. 
20). The God of nature thus declared as a God of forbearance, power, 

18 wisdom, and mercy. . . . sayings: arguments and accompanying earnest 
gestures. . . . restrained : prevented, held back. . . . people, who could not 
otherwise explain the miracle, than by asserting the Divine power of the 

19 apostles. . . . Antioch (Ac. xiii. 45). . . . Iconium, a city of Lycaonia, or 
(Xenophon) in Phrygia ; now called Konieh. It has a pop. of 30,000. . , . 
persuaded : talked them over. . . . and, i. e. the Jews. . . . stoned : a 
Jewish punishment (2 Cor. ix. 25). . . . drew : dragged. . . . dead:h.e was 

20 stunned and insensible. . . . as . stood, full of anxiety and sorrow : among 
them probably was Timothy (Zange). . . . rose up. How great their won- 
der and joy. . . . into . city, without fear. . . . Derbe, another city of Lyca- 
onia, near the pass called the Cilician Gates, but the situation is doubtful. 
Of this city the " well-beloved" Gaius (3 John 1) was a native (Ac. xx. 4). 



Jiesser's Paul the Apostle, 52. Binney's St Paul, 158. Padie's Paul the 
Preacher, 120. Conybeare and Howson's Life of St Paul, i. 227—239 
(med. ed.). Jamieson's Pastern Manners, New Test., 284 



(Analysis.) the lame man at lfstka. Less. 101. 243 



The Impotent Man — The Superstitious People — The Faithful Apostles. 

I. The impotext max. 1. His malady. Lameness. Many are 
spiritually lame, though free from such physical defect (com. Job 
xxix. 15; Isa. xxxv. 6; Lu. vii. 22; xiv. 13; Heb. xii. 13). This 
the worst lameness. (1.) It was chronic. He "had never walked." 
Born a cripple. All men. spiritually, are born so. (2.) He was 
helpless. " Sat." Incapable of motion. Compare such with others ; 
and his present, with his subsequent condition. (3.) He was anxious. 
Did not neglect his soul. " Heard Paul speak." Many neglect re- 
ligion because of worldly difficulties. (4.) He had faith. Believed 
the words of Paul, and the power and mercy of Christ. 2. His cure. 
(1.) sudden; (2.) superhuman. No surgical operations. Not the 
skill of Luke the physician, but the word of Paul the apostle. (3.) 
Complete, "walked and leaped." Christianity comes with no half 
remedy. Makes men whole. (4.) Notorious. The people con- 
fessed it. 
II. The superstitious people. (1.) Their involuntary confession, 
They admit the reality of the cure. The impotent man well known. 
(2.) TJieir mistake. Caused by the popular belief, that the gods in 
human shape sometimes visited the world. They were idolaters. 
Hence, thought the apostles were Jupiter and Mercury. (3.) Their 
superstitious earnestness. Would have offered sacrifice. Even 
heathens recognized propitiatory and other sacrifices. Are Christians 
willing to make sacrifices for their religion ? Jesus Christ, the great 
sin-offering. One sacrifice we can all make. — " A contrite heart, 
God, thou wilt not despise." Let us offer it, trusting in Jesus alone 
for pardon. 

III. The faithful apostles. (1.) Their pity for the people. That 
they were the subjects of such superstitious and delusive fancies. That 
so blinded, they dishonoured the true God. (2.) Their honest repu- 
diation of divine claims. Might have been greatly honoured and en- 
riched. Lived not for the praise of men. Their true reward the 
smile of God, and testimony of a good conscience. (3.) Their intense 
earnestness. Pent their clothes and ran in among the people. 
Violently exerted themselves to stay the progress of sin. An example 
for indolent and indifferent Christians. (4.) Tlieir fidelity to their 
Master and the truth. Declared who they were, and who the true 
God was. Ascribed all the praise to God, This was their sacrifice ; 
offered on the altar of then- faith. 
Learn — 

I. To sympathize with the lame, and all who ai e bodily afflicted 

II. The sad state and consequences of religious lameness. 

III. To recognize Jesus as the sole source of spiritual strength. 

IT. To seek that strength to walk in the ways of God. 

Y. Boldly to confess the power of Jesus in restoring men. 

VI. Actively to endeavour to save men from sinning. S. S. Scholar? 
especially should try to prevent their companions from wrong-doing. 



244 Less. 102. the ciiuech at antioch. (Notes.) 



Read Acts xiv. 21—28. 



21 They, i. e. Paul and Barnabas. . . . gospel. Undeterred by late persecu- 
tions, they still pursued their work. . . . city. Derbe (less. 101, v. 20). They 
were not persecuted here, hence omission of Derbe, 2 Tim. iii. 11. ... 
taught. Catechetically fr. house to house ; lit. made disciples. ... re- 
turned . Lystra. Persecutors, like himself, needed the gospel. The 
church needed encouragement. . . . Iconium (less. 101, v. 19). . . . Antioch 

22 of Pisidia. . . . confirming, strengthening. . . . faith, in the belief, prac- 
tice, and profession of the truth. . . . tribulation. The Lat. tribulum 
(whence tribulation) was an instrument used for thrashing seeds from their 
husks. So trials separate the good in us from the evil (Trench, Study of 
Words), (2 Tim. iii. 12 ; Heb. xii. 11). . . . kingdom . God. Heaven (Horn. 

23 viii. 17 ; Rev. vii. 14; Rom. v. 3). ... ordained . elders, lit. elected by 
show of hands. The church voted to office, and then the apostles set apart 
(Ac. vi. 1-6; 2 Cor. viii. 19). . ..elders, or presbyters. Former a 
Jewish term. Name of officers in synagogue. Latter, foreign name used 
among Greeks. Those called elders among Jewish are bishops, or pastors, 
presidents among Gentile communities. Elders not necessarily preachers, 
but preaching compatible with their office (Haclcett, &c.) (see 1 Tim. iii. 2 ; 
v. 17). . . . every church. Each congregation of believers was a distinct church 
and had its own bishop or bishops (Ac. xx. 17 ; Tit. i. 5). ... prayed (1 
Cor. iii. 7). . . .fasting. Act of humiliation, expressive of craving rather 
for heavenly than earthly food. . . . commended, committed. . . . them. 

25 Both churches and elders. . . . Lord. Jesus. . . . Perga in Pamphylia, on 
the river Cestus. Contained a temple of Diana. Here Mark left them (Ac. 
xiii. 13, 14). .The ruins of P. yet remain at a spot called EsJci-Kalesi. . . 
Attalia. 16 m. S.W. of Perga. A sea-port of Pamphylia, built by Attalus 

26 Philadelphus, now called Satalia. . . . Antioch, in Syria. The inhabit- 
ants are said to have been fond of inventing nick-names ; hence perhaps 
Ac. xi. 26. Whence (Ac. xiii. 1 — 3) they disembarked at Selucia 
(Ac. xx. 6). ... recommended, committed by prayer. . . . grace; favour, 

27 protection, guidance, blessing. . . . fulfilled, accomplished. . . . come, to 
Antioch. . . . church together. A happy missionary meeting to welcome 
back the returned missionaries. . . . rehearsed, related in order. . . . God. 
done. They acknowledge him as th.Q prime mover. . . . with them. They 
were only instruments, and felt this. . . . he, i. e. God. . . . opened , door, 
and, therefore, no man should shut it, but all should gratefully enter. 
Gentiles. A wonder, and at first a stumbling-block to the Jewish Chris- 

28 tians (see next chapter). . . . long time. They returned to A. probably at 
close of a. d. 47 ; remained here during A. d. 48 and 49, and went up to 
the apostolic council at Jerusalem in a. d. 50. ... disciples, where, in con- 
sequence of what is immediately recorded (Ac. xv.), there was much to be 
done. 



Conybeare and Hcxusoris Life of Paul, i. 192, ff. med. ed.). Binney's Life and 
Ministry of Paul, 154 — 174. Lesser' s Paul the Aposfle ( 53. Eadie's Paul 

//.„ T>.„„„7,„~ MO TOO TOO 



the Preacher, 113, 138, 139, 



{Anulysis.) the church at antioch. Less. 102. 24B 

Historical Incidents — Doctrinal and Practical Hints. 



I. Historical incidents. (1.) The founding of the Church (com. 
Ac. viii. 1, with xi. 19). Observe that the apostles were Jews, and 
at first held that Christ should be preached to Jews only. That the 
rite of circumcision was necessary. To show that the Gospel was in- 
tended for the Gentiles also, special revelations were granted to Peter 
(see Ac. x. and xi. 1 — 18, and note the result, v. 18). To provide for 
the preaching to the Gentiles, Saul was converted (Ac. ix., note v. 
15). This church at Antioch was the first Gentile church. Founded 
by Gentile Christians (xi. 20). (2.) The inspection of the Church. 
Tidings of its foundation reach Jerusalem (v. 22). Barnabas sent. 
Must therefore have had the confidence of that church. A wise, dis- 
creet, holy man. Was so convinced that the work was genuine, that 
without unsettling anything, " he exhorted," &c. Anxious for its 
future prosperity, he seeks out a man suited for its oversight (v. 25, 
and com. ix. 30). (3.) The building up of the Church. The year's 
work of Paul and Barnabas. Advantage of the work and the place 
to Paul himself. Antioch central, characteristic of Gentile thought, 
&c. The benevolence of the church tested and proven (v. 27 — 30)., 
(4.) Subsequent history (Ac. xiii. 1 — 3). Centre of missionary effort 
(xiv. 26, 28). Missionary meetings (xv. 1,2). Anxious for pure dis- 
cipline and doctrine. 

II. Doctrinal and practical hints. (1.) Divine wisdom and mercy 
prepare the way for the publication of the gospel to the Gentiles. 
(2.) Persecution rather helps than hinders the progress of the truth. 
The blood of martyrs the seed of the church. (3.) Growth of the 
church. The work of God (v. 21). (4.) Ministers and teachers of 
the gospel should be holy men (v. 24). (5.) People were added to 
the Lord, not because Barnabas was a good man, but because of the 
hand of the Lord (com. v. 20 and 24), (Note — The first part of v. 
24 is the reason of the fact stated in v. 23, and not of the fact stated 
at the end of v. 24.) (6.) Persistent and consecutive teaching need- 
ful for building a Christian church, and a Christian life (v. 26). (7.) 
Adaptation needful between teachers and taught. Paul selected as 
most fit for this work. (8.) Christian beneficence the duty of 
churches and individuals. (9.) The chief objects of care for Chris- 
tians should be "the household of faith" (v. 29). (10.) Duty of 
wisely administering the alms of the church (v. 30). (The elders 
would best know the needy, and Saul and Barnabas would most care- 
fully convey the gift.) (11.) The mutual interest and sympathy of 
churches, strengthened by mutual dependence. (Antioch receives 
the spiritual, Jerusalem the material, 1 Cor. ix. 11.) 

Learn — 

The headship of Jesus over the Church. 



2*6 Less. 103. timothy and lydia. (Notes.*) 



Bead Acts xvi. 1 — 15. 



1 he. Paul having parted from Barnabas (xv. 39) took Silas (short for Sil- 
vanus, called Silas in Acts, and Silvanus in the Epis.), a Roman citizen and 
eminent Christian. With Paul, xv. 40 — xvii. 4. Remained at Berea 
when Paul left (xvii. 10, 14, 15), rejoined him at Corinth (xviii. 5 ; 1 Thess. 
i. 1; 2 Thess. i. 1), and continued there preaching (2 Cor. i. 19). ... 
Derbe . Lystra (less. 101, 102). . .. Timotheus = Timothy, convert of 

2 Paul (1 Tim. i. 2). ... woman, Eunice (2 Tim. i. 5). ... which, i. e. 
Timothy. Had been a disciple prob. 3 or 4 years. . . . reported, spoken 
of. Was well known for his graces and zeal. ... Lystra, his native 

3 place. . . . Lconium. Being heard of even so far from home. . . . Him. 
have, as companion, helper, and (?) amanuensis. . . . circumcised (1 Cor. 
ix. 20 ; Gal. ii. 3, and v. 2). ... knew . Greek. But for this Paul would 
not have done so. Though a Jew by birth; he now as a Christian reck- 

4 oned little of Jewish rites. . . . cities, in Syria and Cilicia. . . . decrees. 
Things ordered in Christian doctrine and practice, and church polity. . . . 
apostles. By mutual agreement as received of the Lord (xv. 23 — 29). . . . 

5 established by these visits, decrees, and adjustment of the controversy (xv.), 

6 Phrygia (less. 89). . . . Galatia. Aprov. of A. Minor. People of German 
descent, impulsive, and war-like. Twice visited by Paul (xv. 6; xviii. 23), 

forbidden, restrained. . . . H: Ghost (Ac. viii. 29 ; x. 19 ; xi. 12 ; xiii. 2, 4 ; 

8 xx. 22). . . . Mysia, N. W. prov. of A. Minor. . . . Troas (2 Cor. ii. 12; 
2 Tim. iv. 13), chief city of the Troad ; on the Hellespont, 4 m. fr. ancient 

9 Troy. . . .vision, in a dream or ecstasy (Hackett) (xii. 9; xxii. 17). ... 
man . Macedonia. Revealed to him as such. . . . come over. Over the N. 
JEgean Sea from Asia into Europe. Thus was Paul diverted from Asia 

10 to Europe. . . . Macedonia, N. of Greece proper. (Alexander the Great 

11 was son of Philip, K. of M.). ... Samothracia, an island off Thrace, now 
Samotraki. . . . Neapolis (= new town), sea-port of Thrace, 10 m. from 

12 Philippi, a city b. by Philip of Macedon. Extensive ruins of the old 
town yet remain. . . . colony. A military station founded by Augustus. 
This city chiefly celebrated as the spot where the gospel was first preached 
in Europe. Known also in classic story as the site of the last battle that 
was lost by the republicans of Rome, led by Brutus, &c, b. c. 42. . . . 

13 certain days, i. e. till the Sabbath. . . . river side, the R. Gaggitas. . . . 
where. In the open air the Jews of Philippi met for' . . . prayer = wor- 
ship. . . . wont = accustomed (A. -Sax. wane, habit, custom). . . . sat 
down. Oriental and Jewish attitude of teacher (Matt. v. 1 : xxvi. 55 ; Lu. 
iv. 20 ; v. 3 ; Jo. viii. 2 ; Ac. xiii. 14). ... women. Such the first Euro- 
pean congregation that listened to the gospel. These not all Jewesses, or 

14 natives of Philippi. . . . Lydia. The first European convert. . . .purple. 
Stuffs dyed with this famous Tyrian colour. . . . Thyatira (Rev. i. 2 ; ii. 
18 — 29), a town of the prov. of Lydia. A Macedonian colony. Dyeing 
purple its chief trade. . . . Lord opened. Without this ail preaching vain. 

15 baptized, and thus publicly professed her conversion. . . . besought, en- 
treated. . . . abide. Love to Jesus, followed by love to his servants. . . . 
constrained, prevailed with {v. 40). Thus the Lord found for Taiil a 
home in Europe (Heb. xiii. 2). 

Conybeare and Howson's Life of Paul, i. 309 (med. ed.). Howson's Hulsean 
Lectures, 177, ff. Lesser' s Paul the Apostle, 55. L inn ey's Life and Ministry 
of Paul, 203—215. Sibbes' Works, vi. #19. JBadie's Paul the Preacher, 
139—146, on v. 13 Lardner, i. 115—117. 



(Anakfris. timothy ABD lydia. Less. 103, 247 



Apostolical Travels — Revelations — Labours — Converts. 

I. Apostolical travels. Derbe. Lystra. Iconium, Phiygia, Galatia, 
Mysia, Troas. Macedonia. &c. Consult map, and trace the wander- 
ings of the Apostle. Xote : — (1.) These journeys, save where seas 
were crossed, were made a-foot. Altogether he must have travelled 
many hundred miles thus. (2.) Through countries, of which many 
parts were infested by robbers (2 Cor. xi. 26. 27). (3.) Paul seems 
not to have been a man of great physical strength, (i.) He led a 
life of great hardship as compared with what it might have been but 
foi Ms profession of Christ. (5.) But the ;; love of Christ con- 
strained " him thus to bear the gospel from place to place, if that by 
any means he might save some. 

II. Apostolical eevelatioxs. Both Peter and Paul were the subject* 
of special communications. Special work needed special instructions 
The time and circumstances of both the world and the Church pe- 
culiar. Hence by a vision Peter is taught that the cross is to be 
preached to the Gentiles, and now the steps of Paul — the apostle to 
the Gentiles — are guided by the same means. (Consult, and compare. 
Ac. ix. 12 ; xvi. 9 ; x. 3. 17 ; xi. 5 ; xviii. 9 ; xxii. 18 : xxvii. 23 ; 2 
Cor. xii. 1 — 4: : Ac. ix. 10, 11 : Rev. i. 12 ; iv. — xxii.) Consider with 
what boldness this direct communication with heaven enabled Paul 
to speak, and write, and act. 

III. Apostolical labours. Included, besides the above travels, and 
many other journeys by land and sea : — (1.) The preaching of the 
gospel in every place. (2.) The formation of churches, ordaining of 
elders. &c. (3.) The constantly increasing care of the churches. 
(4.) The labour of maintaining pure doctrine, and settling disputed 
points of discipline. The Pauline Epistles abundantly prove how 
great this labour was. (5.) The labours of authorship in the midst 
of other labours. (6.) All these labours pursued amid the increase 
of age and physical infirmities, many perils and persecutions. 

TV. Apostolical converts. Were sometimes very numerous, as at 
Antioch ; and sometimes very few, as at Athens. They were his 
crown of rejoicing. His letters often show the deep interest he took 
in them, and his affection for them. He always regarded them as 
the saved of the Lord. He, only an instrument in the hands of God. 
Some of them showed a special regard for him as their spiritual 
father. Such were Timothy, who became his companion in travel ; 
and Lydia. who received him into her house. The farewell at 
Miletus shows how profound was the mutual affection of the great 
apostle and his Christian friends. 

Leae^ - — 

I. To emulate the burning zeal of Paul. 

II. To give heed to the revelation we have of the will of God. 

III. To do all we can to win souls. 

IT. To love those whom we have been instrumental in saving. 
V. Above all to love and imitate Paul's Master — the Lord Jesus. 



248 Less. 104. the pythoness. {Notes.) 

Read Acts xvi. 16 — 24. 

16 came to pass. Some little time after the event just recorded. . . .prayer. 
Prob. on another Sabbath. Their minds filled with holy purposes and 
thoughts. . . . certain damsel. A demoniac slave. . . . spirit of divina- 
tion. Lit. having the spirit Python. A spirit said to be inspired by the 
Python Apollo. (Python was the name of the famous serpent of Delphi ; 
afterwards became the common name of soothsayers). . . . masters, owners. 
Slaves with special talents were often the joint property of a plurality of 
owners. . . . soothsaying. Eavings of the evil spirit, regarded as oracular 
or prophetic utterances (xix. 24). (Soothsaying = truth saying, fr. A.-Sax. 

17 soth = truth). .. . These men. The evil* spirit knew and confessed the 
power of God and his truth (com. Matt. viii. 29 ; Mk iii. 11 ; Lu. iv. 41 ; 

18 viii. 28). Supernatural testimony to the truth. . . . many days, as often 
as she met Paul. . . . grieved, at her condition, and at the design of the 
evil spirit in thus confessing him. . . . name . Jesus. That his power 
might be seen. . . . came out : clearly a distinct possession (Mk xvi. 17). 

19 She was prob. converted. . . . masters, who had more regard for profit 
than humanity. . . . gains (less. 110), an end of their ungodly profits. 
they ; instead of rejoicing in the recovery of their unfortunate slave. . . . 
caught, seized (2 Cor. vi. 4). ... marketplace, where the seats of jus- 
tice were erected. As in Eastern cities they were in the gates. . . . rulers, 

20 praetors. . . . magistrates, duumvirs (Philippi, a colony). . . . Jews, a 
people much hated and despised by the Romans. . . . trouble . city (1 Ki. 
xviii. 17). Untrue. The masters of the slave were troubled by the loss of 
their gains ; and not the city, as they pretended, by the teachings of Paul. 

- They never thought to seize Paul and Silas till now, though he had been 

21 some time teaching in their city. . . . customs, religious observances. . . . 
not lawful. Romans were not allowed to adopt the religion of other 
nations. . . . receive, the dogmas, nor . . . observe, the rites. . . , being 

22 Romans. And yet they boasted themselves a free people ! . . . multitude 
rose. There was an outcry from the crowd, demanding the punishment of 
these men. The first persecution of the Church by heathens, and in the first 
city in Europe visited by the apostle. . . . beat them (2 Cor. vi. 5 ; xi. 23 

■ — 25 ; 1 Thess. ii. 2). Paul twice beaten with rods ; other two instances 

23 not recorded. They were severely punished (v. 33). . . . many stripes. 
By Jewish law the number was fixed at " forty save one." But these were 
Romans, punishing men of a nation they hated.- . . . cast . into, committed 
to. . . . safely. This was but a preliminary punishment. There was a 

24 worse to come. . . . he, made answerable for their safe keeping. . . . 
inner, whence escape would be the more difficult. . . . stocks, for 
torture as well as custody. The (i nervus " was a heavy block of wood 
with holes into which the feet were inserted ; and the holes were far apart, 
so that the limbs were most painfully stretched. Sleep impossible, and the 
pain greatly increased. Yet even here they sang the praises of God (Ro. 
v. 3). Tertullian remarks : " The limb feels nothing in the block when 
the mind is in heaven." 



Eadie's Paul the Preacher, 146, ff. Conybeare and Uowsorf s Life of Paul, i. 
350, ff. Binney's Life and Ministry of Paul, 215. Bessefs Paul the 
Apostle, 56. Burdefs Oriental Customs, 348. Jamieson's East. Man, 
{New Test ), 287. 



(Analysis.) THE PYTHONESS. Less. 10-4. 249 

The possessed damsel — The grieved Apostle— The baffled masters. 



I. The possessed damsel. (1.) A slave. One human being the pro- 
perty of another ! Her soul, like her personal rights, uncared for. 
Only valued as a means of gain to her owners. (2.) A slave possess- 
ed with an evil spirit. This added to her wretched condition. 
Some who call themselves free, are in this bondage. One may not be 
the slave of man, and yet be the devil's bondman, and be fast bound 
in the chain of sin, habit, custom, &c. (3.) Even this demonized 
damsel perceived the superior power of Paul, who preached the 
truth that makes men free. (-4.) Followed and cried after Paul. 
This for many days. Blindness and malice of the evil spirit, who 
thought thus to bring the gospel into disrepute. Even wicked men 
often admit the power of religion. Sometimes they, too, bring the 
gospel under condemnation by their professed acknowledgment of its 
divinity. 

II. The grieved apostle. (1.) Grieved for the 'damSeVs sake. Her 
condition touched his heart with pity. He saw a human soul ruined, 
and a human creature enslaved. (2.) Grieved for her masters' sake. 
They imperilled themselves by thus owning and treating her. (3.) 
Grieved for the jjeople's sake. They regarded her demoniacal rav- 
ings as the truth-telling utterances of a Divine oracle. Hence their 
souls were imperilled and their minds closed against the truth. (4.) 
Grieved for the truth's sake. Its saving teachings were likely to be 
confounded in the popular mind with her character, and condition, 
and sooth -sayings. Inquire how such circumstances affect us. Does 
the spectacle of enslaved and deluded men grieve us ? Do we know 
what righteous indignation is ? what it is to be angry and sin not ? 

III. The baffled mastees. (1.) The grief of the apostle took a prac- 
tical form. He exorcised the evil spirit. (2.) The damsel now in 
her right mind. The demoniac, sane and silent, a new sight for the 
men of Philippi. (3.) The enraged owners. Their hope of gain was 
gone. She was only profitable to them as she was a lost and ruined 
creature. Saved, she was useless to them. Some men profitable to 
others only as they are ruined spiritually. The eternal salvation of 
many would be the material ruin of others. (If drunkards, for 
example, were converted, what would become of many publicans ?) 
(4.) The owners in malice create a commotion (r. 20), yet they, and 
all who profit by the ruin of others, are the real troublers of civic 
communities (1 Kings xviii. 17, 18). 

Learx — 

I. The wretchedness of the spiritually enslaved. 
II. The pitilessness of those who profit by the degradation of others. 
III. The duty of right feeling toward these two classes, and the truth. 
IY. The power of the truth to set the prisoner free. 

V. What is our relation to the truth. 



250 Less. 105 f the philippian jailor. {Notes.) 



Bead Acts xvi. 25 — 40. 



25 at midnight. When they might naturally be expected to be worn with 
pain and prostrated with anxiety. . . . Paul and Silas, knowing that their 
help was in God, . . .prayed. Ps. 1. 15. And not only so, but . . . sang 
praises (Ac. v. 41). We know not what they sang, but many passages in 
the Pss. would be familiar and applicable, as : — cii. 19, 20 ; lxxix. 12 ; 
cxlvi. 6—8 ; as they soon after might fitly sing Ps. cvii. 10 — 16. Even in 
prison they had cause for praise. (1.) They were innocent. (2.) They 
had the consolations of religion. . . . prisoners heard a strange midnight 
song. One that they were not accustomed to hear even in the day, and 

26 when at liberty. . . . suddenly (Ps. ci. 15; Isa. lxv. 22; Jer. xxxiii. 3). 
doors . opened, by the power that caused the earthquake ; or by the earth- 
quake as an instrument. . . . lands . loosed : a distinct miracle. This the 

27 earthquake could not, of itself, do. ... awaking, not at the sound of 
Paul's voice, but at the touch of God's finger. . . . killed himself. For if 

28 the prisoners were gone, his doom was death. . . . Paul, showing more pity 
than he had. received (v. 24). ... all here. Though had they been so 

29 minded they might have escaped. . . . light, for it was midnight, and the 
inner prison. . . . sprang in, hurriedly, and influenced by newly-awakened 
thoughts. . . . trembling, with conviction and repentance for the sin of 
suicide he was about to commit. . . . fell down ; doing homage to men 

30 whose greatness and goodness he now perceived. . . . Sirs. Eespectful 
salutation. . . . saved. As he stood in no danger from man, since the 
prisoners were there, it must have been of greater peril that he thought. 

31 said, perceiving his religious anxiety. . . . Believe : all that thou, or any 
sinner canst do. ... Jesus, the only, and all-sufficient Saviour. . . . saved 
now, from thy fears ; and for ever, from eternal death. . . . house also, if 

33 they will believe. . . . took them, into his own quarters. . , , washed. So 
great their punishment, and so genuine his friendship and repentance. . . . 

34 house. Treating them as guests, not prisoners. . . . rejoiced, at what he 

35 did, heard, felt. . .. sergeants,!, e. lictors, or apparitors. . . . Let . go. Per- 
haps they too had been terrified by the earthquake. Hard to understand this 

36 change in their intention. . . . keeper. Doubtless glad to hear that Paul 
had escaped. . . . Paul. said. Note his courage, and love of justice. "To 
bind a Roman citizen is a misdeed, to scourge him is a crime, to put him 

37 to death, is almost a parricide " (Cicero). . . . come themselves. They had 
been imprisoned wrongly, and would have an honourable freedom. . 

38 feared (Ac. xxii. 28, 29). Lest they should be indicted for their conduct. 
The punishment of their offence was death, and the confiscation of all their 

39 property. . . . besought, entreated, pardon. . . . depart : that their injus- 

40 tice might be the sooner forgotten. . . . house of Lydia. They were her 
guests (v. 15), and there the disciples prob. met. . . . brethren, the Church 
in Philippi. . . . they, who most needed consolation. . . . comforted ; for 
they were doubtless in great sorrow, through the treatment of their friends. 
departed, to pursue their work elsewhere. 

Conybeare and Howson's Life of Paul, i. 357 (med. ed.). Howsorfs Hulsean 
Lectures, 157. Besset-'s Paul the Apostle, 56. Binney's Life and Ministry 
of Paul, 216 — 221. JEadie's Paul the Preacher, 149 — 158. Brownrigg's 
Sermons, 357 (fol.). Sibbes' Works, i. 316—334. Westminster Pulpit (S. 
Martin), i. 150. Mellor on the Atonement, 55. Jamieson's Past. Man. 
{New Test), 291—295. 



{Analysis.) the philippics jailor Less. 105. 251 

Prisoners astonished — The Keeper converted — The Judges embarrassed. 

I. The prisoners astonished. (1.) Those who heard Paul and Silas 
praying and singing. Singing, the expression of joy and mirth. 
-Now heard in a prison ! The singing, too, of men whose death in ail 
human appearance was imminent. The singing of men who had 
already been scourged, and were now most painfully confined in the 
stocks, and in the inner prison of all. This singing was not a bac- 
chanalian song, but a hymn of praise. How could bad men praise 
God ? How could good men be in such a place, and find anything 
to be thankful for there ? (2.) Paul and Silas themselves, when the 
earthquake occurred. The foundations of the prison shaken, the 
doors burst open, all the bands of the prisoners broken * Yet no 
one injured ! He who made the earth, had shaken it to set them 
free. 

II. The keeper converted. (1.) Awoke from sleep by the earthquake, 
he finds the doors are open, and imagining the prisoners have 
escaped, prepares to commit suicide, as his only escape from judicial 
condemnation. (2.) On hearing from Paul that his supposition is 
groundless, he is so astonished at their self-possession, that a new 
fear seizes him. What had taught Paul this kindness ? (see 23, 24). 
and calmness ? (3.) He is convinced of sin, and of his own need of 
religion that gives such peace. (i.) '' What must I do to be saved ? " 
" I too need, and would have, a salvation from sin, from doubt and 
fear." He evidently did not need to be saved from judicial punish- 
ment, since he now had nothing of that kind to fear, as the prisoners 
were safe. (5.) Paul's reply. (6.) The jailor's faith and profession 
of Christ. (7.) Fruit meet for repentance (v. 33, 34). 

III. The judges embarrassed. (1.) Let them go. Why? Had they 
too heard the earthquake ? If so, did they regard it as a hint of 
Divine disapproval ? Or did conscience prevail ? (2.) Paul's refusal. 
He would have a public acquittal. It might else have been reported 
that he had made his escape. (3.) The judges filled with fear. 
Eomans ! They must answer at Eome for their conduct, and prob, 
lose their office. (4,) They beseech Paul to spare them. (5.) Paul, 
not unwilling to do his enemies this kindness, accedes to this request. 

Learx— 
I, To rejoice in tribulations also. Religion gives songs in the night. 
Eeligion has supported many others in like circumstances. ( III. 
Bunyan, Baxter, &c.) 

II. To love your enemies, and pray for those that persecute, &c. 

III. " What must I do to be saved ? " the most important question. 

Have you ever put it ? 

IV. " Believe on the Lord Jesus Christ " the only and the sufficient reply 

Have you yet believed 1 



$52 Less. 106. paul at thessalonica and berea. {Notes.) 



Acts xvii. 1 — 15. 



1 they. Paul, Silas, Timotheus, and prob. Luke. . . . Amphipolis (= 
"around the city"), a city of Macedonia on river Strymon. . . . Apol 
Ionia (= belonging to Apollo), a city in Macedonia, 30 m. W. fr. Aid 
phipolis, and 36 fr. ... Thessalonica. The name of wife of Cassander, 
and sister of Alexander the Great, who built and named it. City and sea- 
port of Macedonia ; now Salonika with pop. of 70,000. . . . manner = cus- 
tom (Ac. xiii. 5, 14 ; xiv. 1). He had not yet recovered from the stripes 
of Philippi (1 Thess. ii. 2). ... reasoned, lit. dialogued, i. e. conversed 
Somatically. . . . Scriptures, their own sacred writings, the Law and the 

3 Prophets. . . . opening : setting forth what was predicted of the Messiah. 
alleging : asserting that Christ was that Messiah. . . . Christ, the Messiah. 
needs, to fulfil the Scriptures. . . . suffered. A circumstance repugnant to 
Jewish prejudices (1 Cor. i. 23). (The opening belongs to the first clause 
of this v., concerning Christ, and the alleging to the last, concerning Jesus). 

4 them, Jews. . . . consorted, allied themselves (1 Thess. ii. 13). . . . devout 

5 Greeks, i. e. proselytes. . . . chief women (xiii. 50). . . . envy, at the suc- 
cess and learning of Paul. . . . lewd (fr. A. S. leode = people, i. e. the 
common people, hence it sig. ignorant). Men who could make a noise, 
even if they could not argue. . . . baser sort, worthless idlers of the mar- 

6 ket-place. . . . company, a mob. . . . Jason, the apostles' host, and (?) a 
relative of Paul (Ro. xvi. 21). ... people, to be tried for sedition in the 
forum. . . . rulers, lit. politarchs (i. e. city rulers). The use of this rare 
title incidental testimony to the veracity of Luke, the writer of the Acts. 
To this day it appears on an ancient arch in this city along with the names 

, of 7 rulers who bore this title. . . . upside down : and this was needful, 
since, as it has been quaintly remarked, " the world was before this time 
the wrong side.up. ,, . . . hither also. They needed a process of moral in- 

7 version. . . . another king : quite true ; but not in the political sense 

8 they pretended (Lu. xxiii. 2 ; Jo. xix. 12 ; 1 Pet. ii. 13). ... people, the 

9 peaceable citizens. . . . security, a pledge for preservation of peace, and (?) 

10 the departure of Paul, &c. ... night. There was yet danger, notwith- 
standing the pledge. . . . Berea, city of Macedonia at foot of mt Bermius, 
now Verria, pop. 20,000. Here dwelt Sopater, a future companion of Paul 

11 (xx. 4) . . . went . synagogue (v. 2). ... noble, candid, ingenuous, unpreju- 
diced. . . . searched, yet did not take for granted. , . . Scriptures. Paul's 

12 standard of appeal. . . . Therefore, as the inevitable result of this study of 

13 the word. . . . knowledge, by report. . . . they, these envious Jews. . . . 
stirred . people. They did not disprove the words of Paul, but tried once 

14 more to inflame the mob. . . . as it were, not a pretence, but intentional. 
By land to Athens was 250 Eom. m. ; by sea, 3 days' sail. . . . abode . still. 
For a season. As less noticeable yet useful men in gathering the results of 

15 Paul's labours. . . . Athens (less. 107). Prob. when he left B. he did not 
think of going at once to Athens. Finding a vessel bound thither he at 
once decided, and foreseeing great labours, he sent back his companions 
with a message to Silas and Timotheus, to join him at once. 



Oonybeare and Howsorts Life of St Paul, i. 378, ff. (medium ed.). BinneyU 
Life and Ministry of Paul 3 221. Besser's Paul the Apostle, 57. EadieU 
Paul the Preacher, 159. 



{Analysis.) PAUL AT thessalonica and berea. Less. 106. 253 



Thessalonian ease — Berean earnestness — Apostolical praise. 

I. Thessalonian ease. Did not carefully compare the teachings of 
Paul with the word of God. Took too much for granted. Such 
study would have confirmed his declarations, and deepened their 
convictions, and ensured their greater stability. It would have re- 
sulted in a greater regard for the preacher, for the truth he preached, 
and for Jesus Christ. They were an easy-going people, who were 
too willing that others should think for them. Were not sufficiently 
painstaking. Avoided careful and laborious study. Hence from 
being ready converts, they became violent opponents. The good 
seed had no deepness of earth, it soon sprung up and withered 
away. These facile converts were half-hearted defenders of Paul 
and the Christian cause, during the popular outbreak here. 

TL Berean earnestness. The Bereans were more noble than those of 
Thessalonica, for two reasons. (1.) They had a ready mind for the 
reception of the truth. Their reception of the Gospel was not merely 
emotional, but thoughtful* They were willing to receive it, but 
anxious to understand as well. Hence, (2.) they searched the 
Scriptures daily. Here note two things, {a.) They regarded the 
Scriptures as the ultimate standard of appeal, (b.) They made 
the Scriptures a daily study. The result was that many of them be- 
lieved. So many, that when Paul left the town through the op- 
position of the Jews from Thessalonica, Silas and Timothy were left 
behind for a season, to gather the fruit of Paul's labours, and the 
effects of this intelligent inquiry. 

III. Apostolical praise. Paul recognizes the nobility of true sincerity. 
He wanted them to embrace the truth, but to do so thoughtfully for 
their own sakes and Christ's. He was willing that his teaching 
should be subjected to the test of careful and scriptural examination. 
As a teacher he compares favourably with Catholics and others who 
shrink from the touchstone of the Bible. The utterance of the 
Bible, a good reply to all who cry "Hear the Church," &c. Not 
legends and traditions, but Moses and the prophets, Jesus and the 
apostles. Candour and earnestness in thoughtful inquiry, is true 
nobility of mind. 



Learn — 

I. The danger of half-convictions and ready admissions. 

H. The duty of thoughtful and intelligent research. 

III. The Bible the ultimate standard of appeal and faith. 

IV. True teaching will not shrink from the test of truth. 

V. The duty and advantage of the daily study of the Bible. 



254 Less. 107. ST PAUL at athes& (Notes.) 

Kead Acts xvii. 16 — 34. 

6 Waited . them (v. 14). ... Athens. Perhaps che most celebrated city of 
Greece. In Paul's time in the Roman pro v. of Achaia, but was a. free city, 
situated 5 m. fr. sea; 22 m. in circuit; pop. ab. 150,000. Within the city 
were four notable hills. (1.) The Acropolis or citadel. (2.) W. of A. 
Mars' Hill. (3.) Still further W". the Pnyx, where public meetings were 
held. (4.) And S. of these three was the Museum. In the valley be- 
tween 4 and the rest, was the agora, or market-place, crowded with statues 
and altars. . . . spirit. Mind and heart. Thought and feeling. . . . 
stirred, aroused, excited. . . . saw, as he on all hands beheld the temples 
and statues of gods. . . . wholly given : lit. full of idols. . . . therefore^ 

17 without delaying. . . . disputed = dialogued, conversed. . . . devout persons. 
Proselytes. . . . market-place. Amongst the gay promenaders, loungers. 

18 Epicureans, i. e. disciples of Epicurus, who held that present and personal 
happiness was the chief end of life. His disciples sought it in the grossest 
sensualism, and denied providence, accountability, and retribution. . . . 
Stoics, disciples of Zeno (340 — 260 B.C.), to which sect belonged Socrates, 
&c. : called S. from the Stoa Pcecile (Painted porch), where Z. first taught. 
Affected great virtue and loftiness of mind. . . . babbler, lit. seed-picker. 
Trader in trifles. . . . Gods. Paul spoke of Jesus, and the great Jehovah. 

19 Areopagus = Mars' Hill (Ares, Gk = Mars, Lat.), a place adapted by nature 

21 and art for public meetings. . . . strangers, resident foreigners. . . . 

22 midst, with this great city and its idols around him. . . . men, §c. ~ 

23 Athenians. . . . too superstitious, lit. very religious. . . . devotions, lit. ob- 
jects of veneration. . . . inscription, lit. on which had been written : — by 

< some who felt that the acknowledged deities were insufficient (see, on this 
altar, Grit. Eng. Test. ; Cony, and PLoio. ; and Alfd.). . . . declare I. He 

24 preached the God they felt their need of. ... made. He is the Creator. 
Lord of, $c. He is supreme and all glorious. . . . dwelleth, §c. He is 

25 Spiritual and filleth all things. . . . giveth, $c. He is the God of life 

26 and ruler of providence (Ps. 1. 8; Is. xlii. 5.). . . .one blood: unity of the 

27 race. . . . bounds (Deut. xxxii. 8.). . . .feel, with heart and conscience. 

28 not far (Ac. xiv. 17). . . . certain poets, as Aratus, and Cleanthes, a Stoic, 

29 in his " Hymn to Jupiter." Note Paul's varied scholarship. . . . foras- 
much. Here note Paul's rational inference addressed to men who so 

30 reverenced reason. . . . winked at = overlooked, passed by in mercy. . . . 

31 repent, both of such ignorance and its fruit. . . .v. 31. The resurrection 
of Jesus, the seal of the Divine acceptance of him as Judge, and a pledge 

32 to men of his power. . . . some, the Epicureans. . . . others, the Stoics. 
hear . again, would not seem, in their pride of intellect, to be too easily 
convinced. . . . clave, adhered. . . . Dionysius, said to have become Bp of the 

34 Ch. at A. . . .Areopagite, one of the judges in the court of the Areopagus. 
Damaris : others also, but these two are specially named ; probably because 
they were well-known persons. 

On Areopagus, see Robinson's Bib. Res., i. 9, 10. On Athens, Smith's Diet, of 
Gk and Ro. Geog., and Smithes Bib. Bid. ; and Kitto* s ditto ; and Bucket 
Ruins of Ancient Cities, i. 74. On the whole section, Conybeare and Howson's 
Life of Paul, i. 405, ff. Br Alexander' ] s St Paul at Athens. Howsons 
Hul, Lee. 38 — 45. Binneifs Life and Ministry of Paid, 230, if. Besser's 
St Paid, 58. Eadie's St Paul the Preacher, 177 — 242. Dickenson's Religion 
teaching by Example, 316 {Collins), Lightfoot, ii. 1100. On v. 18, Lardner, 
iv. 566; vv. 22, 23, i. 202; vii. 319—328; v. 34, iv. 100. 



(Analysis.) PAUL AT ATHENS. Less. 107. 255 



Idolatry — Philosophy — Christianity. 



I. Idolatry. " Full of idols," amongst which and chiefly was Pallaa 
Athene = Minerva, the goddess of wisdom. Her temple was on 
the Acropolis. Statues and temples of heroes, gods, and demigods 
on every hand. In the centre the altar of the 12 gods. Every god 
in Olympus found a place in the Agora. The Parthenon — the Virgin's 
house — contained the colossal statue of ivory and gold, the unrivalled 
work of Phidias. Another statue of Minerva, formed from the brazen 
spoils of the battle of Marathon, rose in gigantic proportions above 
all the buildings of the Acropolis, and stood with spear and shield as 
the tutelary divinity of Athens and Attica. This idolatry teaches 
2 things. (1.) That man must have a God. "The notion of a Su- 
preme Being," says Tillotson, " is as much a part of man's nature, 
as the portrait of Phidias in the shield of Minerva; to obliterate 
the one, you must destroy the other." (2.) That men naturally 
know not the true God, and hence need a revelation to discover the 
nature and character of the true God. Even these Athenians felt 
there was one God whom they did not know. 
II. Philosophy. The Stoics and Epicureans could deride the false but 
not discover the true. " The world by wisdom knew not God." 
The Stoics were Pantheists, and the Epicureans, Atheists. The 
former taught that reason, and the latter that pleasure, was the great 
end of life. Hence pride and sensuality were the ruling principles of 
these two schools. Neither of them satisfied the conscience. Even 
the few were divided with doubt ; while the many, incompetent to 
decide the claims of these rival schools, were led captive by super- 
stition, and its visible exposition — idolatry. They were without God, 
and consequently without hope. 
[II. Christianity. To a population thus divided between idolatry and 
philosophy St Paul carried that cross which was foolishness to 
the Greeks. He preached the resurrection to Epicureans, who were 
Materialists ; faith to the Stoics, who reverenced reason ; and the 
unknown God, whom they ignorantly worshipped, to the masses who 
thronged the temples of Minerva and Bacchus, &c. With con- 
summate tact he hinted at their being very religious, and therefore 
the more ready to hear him who spoke of religion : and referred to 
the popular poets of whom they had heard, and of whose genius 
they were proud. But, as if to teach us that the most convincing 
arguments, the most finished tact and scholarship, and the most ex- 
alted character, are of themselves insufficient to convert the soul, his 
converts in Athens were very few. " Paul may plant," &c. 

Learn — 

I. Existence of God proved by the universal aspirations of mankind. 

II. The insufficiency of pure reason to meet the claims of conscience. 
III. Christianity reveals the one true God. 
T? a Even the most inspired preacher cannot command success (Is. liii 1> 



256 Leas. 108. ST PAUL AT Corinth. ' 'Notes, 



Bead Acts xviii. 1 — 17. 



1 Corinth. A famous city of Greece ; sit. on isthmus uniting Peloponnesus 
to the continent, with its 2 harbours ; Cenchrece, 8 m. to the E. ; and 
Lechceum, 2 m. to W. C. is about 45 m. from Athens by land ; by water, 

2 5 or 6 hrs' sail. Athens, famous for literature and philosophy. 0., for trade 
and commerce. . . . Aquila, wd. sig. eagle (1 Cor. xvi. 19; Eom. xvi. 3 
— 5; 2 Tim. iv. 19). Tradition says that he and his wife were beheaded. 
Pontics, prov. of Asia M. (Ac. ii. 9 ; 1 Pet. i. 1). ... Priscilla, sig. worthy, 
venerable. . . . Claudius . commanded (see Suetonius; Claudius* c. 25; 

3 Neandcr, Ch. Hist. i. 128) about a.d. 52. ... lately. Paul's visit to C, 
about a.d. 54. ... craft, calling (from A. S. crceft = strength, nence has 
come to mean that in which one puts forth his strength, i. e. his calling or 
trade). . . . wrought (xx. 34 ; 1 Cor. iv. 12 ; ix. 6 ; 2 Cor. xi. 7; 1 Thess. 
ii. 9 ; 2 Thess. iii. 8). ... tentmakers, weavers of goat-hair tent cloth, 
called cilicium, from Cilicia, the seat of the manufacture, in which prov., 

4 at Tarsus, Paul was born. . . . reasoned, discoursed, conversed, dialogued. 

5 persuaded, overcame in argument. . . . pressed . spirit, anxious, fervent. 

6 Jesus . Christ, was their looked-for Messiah. . . . opposed, resisted with 
bigotry and prejudice. . . . shook (Neh. v. 13 ; Matt. x. 14; Ac. xiii. 51). 
blood (Lev. xx. 9, 11, 12; Eze. xviii. 13 ; xxxiii. 4). ... clean (Eze. iii. 
18, 19 ; xxxiii. 9 ; Ac. xx. 26). . . . Gentiles (Ac. xiii. 46 ; xxviii. 28). . . . 

7 thence, i. e. from the synagogue. . . . house, not to lodge but preach, con- 

8 venient, because near the synagogue. . . . Crispus (1 Cor. i. 14), said to 

9 have become a Bp, . . . Corinthians, not proselytes, but native Greeks. 
afraid, timely encouragement. Prot. the opening of the ho. of Justus for 

' preaching, and these conversions, led Paul to anticipate persecution. . . . 

10 with thee (Jer. i. 18, 19; Matt, xxviii. 20). . . . much people. Chosen in 

Christ (1 Pt. i. 2. 2; Thess. ii. 13). ... Gallio, bro. of Seneca, the 

moralist. Called the "agreeable G." True to his name is this history, 

12 v. 17. . . deputy, i. e. proconsul. . . . Achaia= Hellas and Peloponne- 
sus ; restored to the senate by Claudius, under whom its governors were 
styled proconsuls (historical accuracy of Acts). . . . judgment seat, the 

13 chair on which the deputy sat. , . . law, i. e. the Jewish L. . . . 

14 open . mouth. To speak in his own defence. . . . wrong . wicked lewdness, 
a violation of the Eoman criminal code. . . . bear . you. Listen patiently. 
question, a mere matter. . . . words. Theological phrases. . . . names, 

15 Whether or no Jesus is the Christ. . . . your law. The Jewish ceremonial 
iftw. Eoman law permitted the Jews to regulate their own religious 
affairs (com. Lysias, xxiii. 29 ; Festics, xxv. 19). . . . no judge. He 

16 treated them with supercilious contempt. . . . drave them : ordered the 

17 lictors to clear the court. . . . Greeks, who hated the Jews. . . . Sosthenes. 
If the same as in 1 Cor. i. 1, he must have been afterwards converted. . . . 
ruler, prob. successor of Crispus, v. 8. ... beat him. They opposed the 
Jews with as little reason as the Jews complained of Paul. . . . Gallio 
cared, §c. agreeable Gallio ! Lover of a quiet life ! 

Conybeare and Howson's Life of St Paul, i. 451 (med. ed.). JEadie's Paul 
the Preacher, 243. Binney's Life and Ministry of St Paul, 257, 266—282. 
Besser's St Paul, 60. On Gallio, see Lardner, i. 34, 173, 175 ; iv. 556 ; vv. 
8, 17, iv. 556 ; v. 15, i. 200. 

♦ " Judaeos, impulsore Chresto assidue turns iltuantes, Eoma expulit " (see Lard' 
ner, i. 259-60) 



^Analysis.) ST PAUL AT corinth. Less. 108. 257 



Aquila and Priscilla — Justus and Crispus — Gallic 

I. Aquila and Priscilla. (1,) By birth Jews : wandering, being 
driven from one place to another. How wonderful the history of 
this people ! To this day fulfilling prophecy. Still wanderers like 
their forefathers. They had been recently expelled from Rome 
(see Notes). (2.) By trade, tent-makers. The Jews had a proverb : 
— " He that teacheth not his son a trade, teacheth Mm to be a 
thief" Tent-cloth, an important manufacture. It was extensively 
used in the East by wandering peoples, and prob. also as covering for 
military tents. It was the trade that St Paul had been taught. His 
native province, Cilicia, was so famous for the manufacture, that the 
cloth was called cilicium. Sacred history tells us the trade of Paul : 
profane history tells us that his native land was famous for that very 
trade. Multitudes of such points of contact attest the veracity of 
Scripture. (3.) By profession they were Christians. Imagine these 
three plying their handicraft, and devising means for extending the 
kingdom of Christ. Patterns for all tradesmen. 

II. Justus and Crispus. (1.) Justus, a Gentile (v. 6), a sincere man 
who worshipped God. Doubtless a disciple also. Opened his house 
for the preaching of the Gospel. Being near the synagogue it would 
be known to the Jews. A convenient place of meeting. Providence 
watched over the affairs of the Church. (2.) Crispus, a Jew anal a 
ruler. "Have any of the rulers believed on him?" Several did. 
It was suggested that their knowledge of the prophets would prevent 
them from confessing Christ. Yet said Jesus, " Search the Scriptures, 
fyc" This Crispus, who knew the Scriptures, accepted Jesus as the 
Christ. (3.) Many hearing believed. Influence of station and 
learning. Let the exalted and learned consider their influence. 
Nevertheless, whatever these may be or do, our duty is plain. 

III. Gallio. The man who didn't care. " Don't care " the ruin of 
multitudes. Not caring, he was indifferent to affairs, whether 
Jiuman or Divine. Assumed a lofty indifference. Proud and con- 
temptuous. Many S. S. Scholars " don't care " for what they are 
taught. Treat their lessons and teachers' advice with indifference. 
What maybe expected of them? Religion and the soul's salvation 
the chief things to care about. Is there one in this class who does 
not care about his soul, and Christ ? How tenderly Jesus cares for 
us all 1 

Learn — 
I. To obtain our living honestly in the sight of all men. 

II. To think of the next world, while doing our duty in this. 

III. To use all our influence on behalf of Christ and his truth. 

IV. Beware of the sin and danger of indifference. 



258 Less. 109. ST PAUL AT ephesus. — pt I. (Notes.) 

Kead Acts xix. 1 — 20. 

1 Apollos. (xviii. 24—28; 1 Cor. i. 12 ; iii. 4—6, 22; xvi. 12; Tit. iii. 
13.) Tradition asserts that he became Bp of Csesarea. . . . upper coasts : 
i. e. inland districts, as com. with the sea-board. . . . Ephesus (less. 110), 
cap. of Ionia. People, luxurious and dissolute; studied and practised 
magic ; worshipped Diana (or Artemis, Gk). . . . disciples. Prob. fruit 
of labours of Aquila and Priscilla (xviii. 18, 19 ; or Apollos, v. 25). . . . 

2 Have ye, $c. ? The need of the Holy Ghost to comfort, strengthen, teach, 
plain from this first inquiry of Paul. . . . they said, §c. (com. Jo. vii. 39). 
They were only partially instructed, and their experience must have been 

3 defective. . . . John's baptism. Even this they did not fully comprehend, 
for H. G. was associated with that event. They believed theoretically 
in Jesus, and submitted to baptism as an initiatory rite only, not perceiving 

4 its spiritual significance. . . . Then .Paul, explaining the purpose of John's 
5,6 baptism. . . . baptized: ignoring their former baptism. . . .prophesied 

7 (ii. 17). Now they knew that there was a H. G. ... twelve. Of whom 

8 nothing more is known. . . . k. of God. The nature of it, and the way to 

9 it. . . . divers (fr. Lat. diver sus = different), various men. Jews. . . 
way. Doctrine and practice. . . . spake evil. Publicly. They were an- 
tagonistic as well as hardened. . . . school. Place of teaching, which Paul 
occupied conjointly with . . .Tyr annus. Prob. a professor of Philosophy, 

10 two years, persevering labour, without persecution. . . . all they . Asia. 

11 People journeying to and from Ephesus. . . . special m. t extraordinary m., 

12 for a special purpose. . . . so that. Here the special m.s are described. 

13 Personal contact with the afflicted superseded. . . . vagabond, wandering. 
, exorcists, pretentious expellers of evil spirits. . . . took upon them, pre- 
sumed. . . . call over. Pronounced as incantations. . . . the name, which 

14 they regarded as a potent cabalistic word. . . . sons .priests, who ought, 

15 therefore, of all men, to have known better. . . . answered. A distinct 
personality thus permitted to rebuke them. . . . Jesus . know. All their 
tribe had good reason for this knowledge. . . . Paul . know. Evil spirits 
know the friends of Jesus. . . . who . ye ? Seeing you are our servants, 

16 why oppose even your masters for gain ? . . . fled. The household divided 

1 7 against itself. . . . known, rumoured abroad. . . . fear, as the enchanters in 

18 whom they confided were overthrown. . . . shewed . deeds. Acknowledged 

19 their former folly. . . . Many . also. Professed magicians. . . . curious 
arts. Fortune-telling. . . . books, containing formulas of incantation called 
Ephesian letters, i. e. copies of mystic words engraven on the image of 
Diana. . . . burned, in proof of the depth of their convictions. . . .'fifty 
thousand, i. e. drachmas ; a drachma = S~d. The whole were therefore 
valued at £1,770. All books, and such especially, were expensive in those 
days. 



Conybeare and Hoivson's Life of St Paul, ii. 80, ff. (med. ed.). Besser's Paul 
the Apostle, 63. Eadie's Paul the Preacher, 270. Binney's Life and 
Ministry of Paul, 283—306. Buckets Ruins of Ancient Cities, i. 301. On 
vv. 1 — 7, Lardner, ii. 581 ; x. 145* 264. 



{Analysis.) ft* PAUL AT ephesus. — pt. i. Les3. 109. 259 



The vagabond Jews — The outraged demon — The sacrifice of faith. 

, -. 1 — " ■ i 

I. The vagabond JEWS. (1.) Jems. Boasted that they were £he chil- 

dren of Abraham ; " were never in bondage to any man." Yet these 
Jews had apostatized from the faith of Abraham ; and had not em- 
braced the faith of Christ. Fell into the very sins and habits con- 
demned by their own prophets. (2.) Vagabond, or wandering, Jews. 
The Christians when persecuted went everywhere preaching the word ; 
these Jews forgot the word. Wandered from Jerusalem, and the 
faith of their ancestors. (3.) Exorcists. Professed to be expellers 
of evil spirits. This they did by charms and cabalistic incantations ; 
using any they thought would avail. (4.) Seven sons of Sceva, 
chief of the priests. They belonged therefore to the tribe of Levi. 
The last men who should have descended to such craft. Note, the 
responsibility that attaches to rank and birth, &c. More expected 
of the children of the pious, and S. S. scholars, than of others. 

II. The outraged demox. (1.) The Exorcists used the name of Jesus. 
This, as Jews, a proof of their insincerity and unscrupulousness. They 
had no faith in Christ, as the Messiah, but thought they would use 
his name, as a mighty incantation. (2.) As false apostates, they 
were the servants of Satan. For gain they even opposed their own 
master. Some vile men think neither of God nor devil. (3.) The 
demoniac, enraged, and strengthened, by the evil spirit, put forth 
supernatural power. Lept upon, and overcame them. Satan would 
not submit to an overthrow at the hands of his own children. Men, 
who try to prostitute religion to their own selfish purposes, liable to 
defeat and disgrace. Servants of sin and Satan may not use the 
name of Jesus with impunity. 

III. The saceifice of faith. (1.) The overthrow of these exorcists 
became known and noised abroad. Many who had been the victims 
of their craft would spread the news. (2.) The name of Jesus was 
magnified. Its power was seen and felt. At the mention of it the 
household of Satan became a scene of contention. (3.) Faith and 
confession followed. The humble acknowledgment of former sin a 
duty, (4.) Multitudes abandoned their guilty studies and their 
former evil ways of living. A good example for those who kindle 
fifth-of-November bonfires. Let them hand over to destruction 
former evil habits, Jesus was sacrificed for us, let us make sacri- 
fices for Him. 

Learx — 

I. How far in sin a man, or child, may go who wanders from God and 
his truth. 
II. Satan divided against himself cannot stand. He is divided. 

III. Satan torments and injures his own friends and slaves. 

IV. What sacrifices have we made for Jesus ? what sins and pleasures 
have we abandoned ? 



260 Less. 110. ST PAUL AT ephesus.— pt. ii. (Notes.) 

Read Acts xix. 21 — 41. 

21 After these things. 15 m. of successful toil. , . .purposed . Spirit, under 
the guarding and upholding power of the S. . . . Macedonia, $c, Jerusalem : 
but (xx. 3) his plans were changed in Achaia. . . . Home : the political 

22 metropolis of the world at this time (Rom. i. 11 — 14). . . . sent . two. To 
prepare for his coming (see 1 Cor. iv. 17 — 19). . . . Erastus (== amiable), 
2 Tim. iv. 20 ; prob. not the same as in Rom. xvi. 23. ... in Asia, at 

23 Ephesus. . . . same time, while thus preparing to depart. . . . stir, com- 

24 motion. , . . way : the Christian teaching of St Paul. . . . Demetrius (of 
which Demas is a contracted form ; both were lovers of this world) : a 
master manufacturer. . . . shrines : small models of the temple of Diana, 
worn on the person as charms, or set up in houses by devotees of this 
deity. . . . craftsmen = artificers (rtxv'iTaiQ). t The superior artisans. . . . 

25 workmen = labourers (spydrag). . . . like occupation = other branches 
of the same trade. . . . wealth, the one great object with them, who thought 

26 more of the gain than even of Diana. . . . no gods (Ps. cxv. 4 ; Is. xliv. 

27 10—20; Jer. x. 3). ... So that,$c. His address included two points : (1.) 

28 The endangered craft. (2.) The slighted goddess. . . . wrath, especially 

29 at their endangered calling. . . . great, a title of Diana. . . . Gaius (Rom. 
xvi. 23 ; 1 Cor. i. 14). . . . Aristarchus (xx. 4; xxvii. 2; Col, iv. 10; 
Philem. 24). ...theatre. The ruins still visible. Contained about 30,000 

30 persons. . . . when Paul, $c. Note his courage. He would have seized 
the opportunity for preaching Christ. . . . disciples. Not timid, but more 

31 prudent. . . . chief. Asia, Asiarchs. 10 men who presided at the games 
and festivals. . . . friends, prob. secret disciples. . . . not adventure : from 

32 their office, they knew the temper of a lawless mob. . . . v. 32, a vivid 

33 description of a stormy public assembly. . . . Alexander, a coppersmith (1 
Tim. i. 20 ; 2 Tim. iv. 14). ... Jews : fearing that the tumult migh 
turn against themselves, since they also protested against idolatry. . . 
defence, would have delivered an oration as a fluent, frothy demagogue. 

34 cried out, peculiar justice of a mob, drowning objectionable truths and 

35 arguments with mere noise. . . . town-clerk. The Recorder, who presided 
over public meetings. , . . appeased, pacified, silenced. . . . fell down . 

. Jupiter. The same belief was held concerning Artemis in Tauris, and 

36 Pallas in Athens. Hence the greater sanctity of the image. . . . spoken 
against, cannot be disputed. . . . quiet, treat all opposition to Diana with 

37,38 lofty scorn. churches= temples. . . Wherefore, since they have committed 
no indictable offence. . . . law open : there are courts of justice and court 
days. . . . deputies (proconsuls) : men learned in the law. . . . implead: 
argue the matter in a legal form. (The town-clerk's craft, as a lawyer, was 
also endangered by the multitude threatening to take the law into their 

39 own hands.) . . . other matters, questions of a public character. . . . lawful 

40 assembly, a meeting legally convened and presided over. . . . danger, from 
the Roman government. . . . called . question. Compelled to give an ac- 
count. . . . no cause : no legal grounds on which we can explain this act of 

41 ours. . . . dismissed. Even this lawless crowd perceived the force of his 
speech, and illustrate, by their quiet dispersion, the superior power of one 
sagacious and well-directed mind. 

Conybeare and Howson's Life of Paul, ii. 80 (med. Ed.). Buckets Ruins of 
Ancient Cities, i. 301. Binney's Life and Ministry of St Paul, 306 — -317. 
Eadie's Paul the Preacher, 291, ff. Besser's St Paul the Apostle, 65 ff. 



(Analysis.) st paul at ephesus.— pt. ii. Less. 110. 2G1 

A contrast : — the endangered, and the successful craft. 

Temple of Diana. One of the wonders of the world. Built by 
most eminent architects, of the choicest marble ; at the joint cost of 
all the Greek cities, aided by Croesus, K. of Lydia. Took many 
years in building, and was burnt down by Herostratus, the same 
night that Alexander the Great was born (355 B.C.). Eebuilt with 
still greater magnificence. It was 425 ft long, by 220 broad. Its 
127 Ionic columns, of 60 ft high, supported a roof of carved cedar. 
The folding-doors were of cypress, and the staircase was formed of a 
single vine from the island of Cyprus. The temple was the 
depository of the wealth of W. Asia. The sacred image of Diana, 
said to have fallen from heaven, was made of wood, and carved with 
mystic devices. The silver shrines were prob. small models of this 
image and that part of the temple in which it stood. 
I. The ENDANGERED ceaft. Silver shrine-making. Lucrative but 
immoral. Residents and visitors to be supplied with shrines. 
Visitors heard Paul and returned without purchasing the shrines. 
The trade alarmed. A trade meeting. Its three elements : — masters, 
artists, and workmen. They make common cause to resist a com- 
mon foe : — Christianity: which they attack in the person of Paul. 
How many crafts in this world are imperilled by the truth I Not 
only illegal and immoral callings, but immoral modes of pursuing 
callings, that in themselves are honest, are also exposed by the truth* 
Hence not a little of the opposition to the Gospel. Our craft is in 
danger. Many think more highly of then- craft than of Christ. Hollow 
pretences of craft defenders. The shrine-makers pretend to a great 
veneration for Diana. The Ephesians, who were not silversmiths, 
did not join the opposition on religious grounds. They would aid 
their neighbours merely, and so swelled the uproar. 
II. The successful craft. Christianity. Not the making of shrines, 
but the building of a spiritual temple. This succeeded as the silver- 
smiths' trade fell off. Here in Ephesus, and throughout all Asia and 
the world, where Diana was worshipped, disciples were multiplied. 
Diana has fallen before Christ. They said, " Great is Diana, &c." 
We know that "before him every knee shall bow/' The Gospel 
will humble every Christ-opposing craft ; and purify all means of 
pursuing honest callings. By convert] ig men to a knowledge of the 
truth, and forming a strong public opinion in favour of godliness, all 
immoralities of trade will be destroyed. 

Learn— 

I. What sacrifices men will make in the service of superstition. 
II. How much more, worldly men consider the claims of their craft than 

of Christ. 
III. All craftsmen are in eternal danger who cannot seek the Divine bless- 

ing on their calling. 
IY, To serve Christ, whose aim it now is to elevate all good callings. 



262 GOD DELIGHTETH IN MERCY, Desk, 41. 



Micah vii. 18. 



(Introduction.) Suppose that without this text to guide us we were asked, 
" What does God delight in?" Some might reply "wisdom" and find a 
proof in the works of God; "in wisdom hast thou made them all." Or 
"power" and appeal to creation. Or "justice" and point to history and 
biography. Or "holiness" and think of his essential nature; "beauteous in 
holiness]' $e. But the text ends perplexity. It speaks of " mercy." This is 
what we all most need, and is abundantly illustrated : — 

I. By the beauty and fitness of creation. 

" All thy works praise thee ; " " God is love,'' written on all things. 
They show a desire for the happiness of all. 

II. By the great regard paid to mercy and the merciful in the word of God. 
Laws against oppression and wrong. Care of the fatherless and widow, 
the poor and the needy. 

III. By the teachings of providence. 

" Goodness and mercy follow us," &c. " Mercies new every morn- 
ing," &c. " Crowneth the year with loving-kindness and tender 
mercy.' ■ 

IV. By the commission that he gave his Son. 

" Sent his Son into the world, not to condemn,'' &c. 
Man's way of treating rebels compared with God's. 

, V. By the purpose for which the ungodly are spared. 

" Despisest thou the mercy of God ? " &c. " It is of the Lord's mer- 
cies that we are not consumed,' ' &c. 

VI. By the urgent way in which God asks sinners to be reconciled, to him. 

" Come now, and let us reason together," &c. " As I live, saith the 
Lord, I have no pleasure in the death of a sinner," &c. 

VII. By the way in which he receives and pardons returning sinners. 

Illus. the prodigal son. "He will abundantly pardon." 
VIII. By the way in which he deals with the infirmities of his own people. 

" Like as a father pitieth his children," &c. 
IX. By the reception he gives them at the end of life. 

" A place prepared," &c. " Everlasting habitations." "Well done, 
good and faithful." " Come, ye blessed," &c. 

Learn — 

1. How had it been with us if God had revealed all concerning himself 

except his mercy ? 

2. He might as well not have revealed it, if we have not sought and 

found it. 

3. If we have found mercy, let us show mercy to others. 

4. Let us seek more of this mercy every day. 

5. If we have not found mercy, there is every encouragement to seek it. 



Desk, 42. truth and falsehood. 203 

Proverbs xii. 19. 

{Introduction.) " Who was it that cut the bark of this cherry tree ? " saiot 
a father once to bis son. " It was I," said the boy; " you know I cannot 
tell a lie — it was I who did it." " Alas ! " said the father, " my beautiful tree 
is ruined, but I would rather lose all the trees I have, than have a liar for 
my son.'* That boy, who feared to tell a lie more tban to be punished for 
his fault, was the famous Washington, the hero of American independence. 
" What is truth ? " was once asked of a deaf and dumb boy. He moved his 
finger in a straight line. "What is falsehood ? " He moved his finger in a 
zigzag path. Truth is speech and conduct in a straightforward line ; false- 
hood is crooked. Hearken, children, while I speak to you about truth and 
falsehood. 

Truth. 

I. Even the wicked world respects truth. 

It trusts the truthful, suspects the false. Its conscience is on truth's 
side. 

II. All good people speak the truth. 

They have more regard for truth than temporary escapes from seeming 
evil. 

III. Jesus Christ loves truth. 

He is called " the truth." Not only was saving truth stored in his 
teachings ; but honest truth about men and things was always in his 
speech (Jo. xiv. 6 ; vii. 18 ; viii. 45). 

IV. The great God is a God of truth (Deut. xxxii. 4 ; Ps. xxxi. 5). 
Eegards it with favour (Jer. v. 3) ; desires it in the heart (Ps. li. 6) ; 
fruit of Spirit (Eph. v. 9). 

Falsehood — 

I. Is hateful to God (Prov. vi. 16— 19; Prov. xii. 22); and forbidden 
(Lev. xix. 11 ; Col. iii. 9). 
II. Leads to other sins (Prov. xvii. 4 ; xxvi. 28 ; Hos. iv. 1, 2). 
III. Hinders prayer (Is a. lix. 2, 3). 

IV. Is doomed to be exposed (see text, and Ananias, &c, Ac. v. 5 ; less. 91). 

V. Will be punished (Rev. xxi. 27 ; xxii. 15 ; xxi. 8 , Ps. v. 6 ; cxx. 3 a 
4 ; Jer. 1. 36). 

VI. Better even be poor than false (Prov. xix. 22). 
VII. Liars not trusted, even ^ ■> n they speak truth (shepherd boy and wolf). 

.... Liars we can never trust, 

Though they should speak the thing that's true; 
And he that does one fault at first, 

And lies to hide it, makes it two. 

Learn— 

1. To shun prevarication both in speech and conduct. 

2. Implore the pardon of past sins of speech. 

3. Seek a clean heart, for " out of the abundance of the heart," &c 



264 COME to JESUS. Desk, 43, 



Matthew xi, 28—30. 



{Introduction.) Labour produces weariness. No labour greater than an 
endless and profitless endeavour to save ourselves. Such labour does not bring 
true peace of mind. Good works cannot save. The only result of such work 
is weariness. The weariness of the disappointed heart. " Who will show us 
any good ? " The labour and weariness all the greater when one is " heavily 
laden" The burden of sin the heaviest load one can carry. It lies on the 
heart and conscience, and interferes with the free discharge of duty and the 
true enjoyment of life. (Bunyan's Pilgrim and his burden ; how he found it, 
and lost it.) To those who are weary with this labour, and have this burden, 
Jesus says, " Come unto me." 

I Who is it who says " Come " ? 

1. Jesus Christ the Son of God; — as man, knowing our infirmities; as 

God, able to deliver. 

2. Jesus Christ the Lamb slain, &c. The one great, sufficient sacrifice 

for the sin of man. 

3. Jesus Christ, who has received gifts for men, for the rebellious. Repent- 

ance, faith, &c. 

II. Who are they who are invited to " come " ? 

1. The Jews, whose ceremonial observances were "a yoke that their 

fathers were hardly able to bear" 

2. Young penitents who are asking what they must do to be saved. 

3. Christians who feel their weakness, and need supplies of strength and 

grace. 

III. For what should the invited " come "? 

1. To obtain pardon through faith in him. His " blood cleanseth from 

all sin." 

2. To obtain peace and joy in believing. 

3. To learn how to live a godly life from his example. tl Leaving us an 

example" &c. 

IV. How are the invited to " come "? 

1. Humbly and penitently, distrusting themselves. 

2. In faith, believing in his power and willingness to save them. 

3. Hopefully, assured that none shall be cast out who do come. 

V. When should the invited " come " ? 

1. In youth, when coming is easy, and helps are many. 

2. In youth, before habits are confirmed and the heart is hardened. 

3. In youth, that future service maybe pleasant. lt Satisfy me early" &c. 

Application. 

1. Let those who bave "come," invite others. Like Andrew (Jo. i. 41), 

and Philip (Jo. i. 45). 

2. Let those who have not " come," come now. lt Lord, to whom shall we 

go but unto thee, for thou hast the words of eternal life." ft The Spirit 
axd the bride say, Come." 

SeeHev. Newman Hall's " Come to Jesus." 



Desk, 44. ECONOMY. 265 

John vi. 12. 

{Introduction.) (See less. 36.) Describe the feeding of the 5000. 
The famished multitudes. Their number, their hunger and faintness. 
They followed Jesus, and he would take care of them. The perplexed dis- 
ciples. " The day is far spent." They had nothing for themselves. The 
lad with the basket the most useful personage, except Jesus, in that 
great multitude. That little boy and his little basket of great service to 
all. The worth of little things. What are these amongst so many ? The 
practical reply of Jesus. The banquet. All filled ! As they lightly 
esteemed the boy's basket before the banquet, so they would have neglected 
the fragments afterwards. Jesus valued both. They, looking at the 
fragments, may have thought : — " There is plenty more whence they 
came." But they were not to be wasteful because Providence — through 
Jesus — was bountiful. " Gather up the fragments." 

I. Gather up the fragments of material good that nothing be lost. 
"Wilful waste makes woeful want." Wealth is no excuse for waste. 
Even Jesus would not have waste. "Take care of the pence/' &c. 
"Go to the ant," &c. The ant collects one grain at a time. True 
economy is not miserly greed. Penny Savings' Banks recommended to 
the young. Some kinds of spending, worse than throwing away : and 
some kinds of hoarding, worse than spending. 

II. Gather up the fragments of instruction that nothing he lost. All 
learning made up of words, words of letters. Books are collected frag- 
ments. Unless we gather the fragments we shall collect nothiug. 
Fragments apparently useless may turn out most useful. Those frag- 
ments if strewn about at the beginning of the feast would have saved 
perplexity. So of knowledge — especially religious, — the day will come 
when we shall need it all. " The meanest pin in nature's frame spells 
out some letters of His name." 

III. Gather up the fragments of time that nothing he lost. " Time is the 
stuff that life is made of." " No day without a line." " One page a 
day, one fact a day, is a volume of knowledge every year.'' " Time 
lost can never he recalled." Nearly all our time is occupied with 
work, our meals, and sleep. Little left for doing good to others, or 
getting good for ourselves. 

" Time speeds away, away, away ; no eagle through the skies of day. 
No wind along the hills, can flee so swiftly or so smooth as he : 
Like fiery steed, from stage to stage he bears us on from youth to age, 
Then plunges in the fearful sea of fathomless eternity." 

Learn — 

1. By many illustrations the utility o r a wise economy (the ant, the bee, the 

bird). 

2. Economize especially time and instruction. Let nothing be lost. 

3. Here we gather fragments, hut yonder we may sit down to the feast 

4. Have we, in gathering fragments, gathered salvation ? 



266 Less. 111. eutycrus. {Notes.) 

Read Acts xx. 1 — 12. 

1 after. Not because of the uproar did Paul leave Ephesus. He liad pur- 
posed to go before it began (xix. 21,22). . . . ceased : instead of hastening, the 
uproar seems rather to have delayed, his departure. The uproar ceased, 
the gospel continued. . . . embraced. Tenderness of this brave apostle. 
(Howson's Kul. Lee, 53.) He had a special love for many of these dis- 
ciples. They were his spiritual children. . . . departed (1 Cor. xvi. 5 ; 1 
Tim. i, 3). This was about a. d. 57 or 58. ... Macedonia. He went first 
to Troas (2 Cor. ii. 12, 13). Here he thought to meet Titus, whom he 
had sent forward thither (xix. 22). Not meeting T., he went on to M. (2 Cor. 

2 vii. 6). . . .parts, i. e. of Macedonia : prob. he revisited Philippi, Thessalo- 
nica, Berea; and now wrote 2 Cor. (2 Cor. ix. 2—4; vii. 5). ... Greece, 

3 of which Corinth, whither Paul was going, was the capital. . . . Jews . wait 
(ix. 23 ; xxiii. 12 ; xxv. 3 ; 2 Cor. xi. 26). ... sail . Syria (see v. 16 and 

4 xix. 21). , . . Sopater : called in some MSS. son of Pyrrhus, to dis. (?) 
from Sosipater (Rom. xvi. 21). ... Aristarchus (xix. 29). . . . Gains, not 
G. of xix. 29, but of 3 Jo. . . . Timotheus (xvi. 1), of Lystra. . . . Tychi- 
cus (Ep. vi. 21 ; Col. iv. 7 ; Tit. iii. 12 ; 2 Tim iv. 12). . . . Trophimus, 

5 of Ephesus (xxi. 29 ; 2 Tim. iv. 20). ... These : 7 in number, represent- 

6 ing the apostle's labours in several places. . . . we : Paul, and Luke the 
historian of the Acts. . . . days . bread : feast of the Passover ; a feast in 

7 which they recognized Jesus as the true Paschal Lamb. . . . first day : not 
on the Jewish Sabbath, which was the seventh day, but the " Lord's day " 
(1 Cor. xvi. 2; Rev. i. 10). . . . break bread = the Lord's Supper. . . . 
preached. His great work : it would seem that this was not a usual time 
for preaching. . . . depart, which explains why he preached, and 
preached so long. . . . midnight. He had much to say. This was the 

8 last time he would have the opportunity. . . . many lights. Hence the 
heat would be great, and the light would reveal what occurred. . . . upper 
chamber. The guest chamber. In this case on the third story (v. 9) . ... 

9 sat, on the sill of the . . . window, which because of the heat was thrown 
open (window not made of glass, but a lattice ; reached, like a door, to the 
ground. Hence the name window = wind-door = door for admission 
of wind. See note and plate, Kind's Bib. in loo.). . . . deep sleep, over- 
come by heat and lateness of the hour. . . . loft = upper room. . . . dead; 
really and truly dead, not in appearance only. . . . Paul, seeing what had 

10 occurred, . . . went down, with the rest. . . , embracing (2 Ki. iv. 34). ... 
Trouble not. They doubtless made a great outcry. . . . life . him : Paul 

1 1 having restored it. . . . he = Paul. . . . broken bread, the supper deferred 
till now. . . . talked, chiefly concerning the kingdom of God. Friendly 
intercourse also. . . . break . day. The separation of these friends was 
delayed till the latest moment (about 5 a.m. at that season. Alford). . . . 

12 brought. Prob. before the breaking of bread. . . . alive . comforted : whence 
no doubt he had really been dead. His restoration comforted them, 
Paul's last visit associated with a great miracle, not merely a sad cata- 
strophe. The word Eutychus = fortunate. 



Conybeare and Eowson's Life of St Paul, ii. 245 (med. ed.). Cesser's Paul 
the Apostle, 67. Binney's Life and Ministry of St Paul, 318—330. 
Jladie's Paul the Preacher, 295. Jamieson y s East. Manners, New Test., 
304—306. Burdens Oriental Customs, 30. 



{Analysis.) eutychus. Less. 111. 267 

The service — The hearer — The apostle — The church. 

I. The midnight service. (1.) The place. An upper room. The 
guest chamber (Mar. xiv. 14: ; Lu. xxii. 11). At this time Christi- 
anity had no costly temples. It had begun in the manger, and now 
had reached the upper, the best room. In our day where is it ? 
(Ps. cxviii. 23). Do we introduce Christ into our guest chamber, 
and amongst our guests ? (2.) The time. Night. Darkness around, 
but light in that room. Heathen darkness in Troas, the light of 
truth here. Christ the light of world. Light shining in darkness. 
'•'In darkest shades," &c. Xight of ignorance, sorrow, affliction, 
turned into day by Jesus. (3.) The assembly. Earnest listeners. 
The time seemed short to them. Not weary of such a sermon and 
such a preacher. (4.) The preacher. In labours more abundant. 
Never tired of preaching Jesus. (5.) The sermon. A farewell dis- 
course. The more earnest therefore. This lesson may be the last. 

IT. The sleepy hearer. (1.) His age. A young mam Xeed of 
watchfulness in youth with life before one. Ought to have been a 
diligent learner. (2.) His situation. The window. Why selected ? 
Cool and refreshing breeze. Self-indulgence. (3.) His condition. 
Asleep. Still worse to be spiritually asleep. Some in this state with 
their bodily eyes open. Bodily sleep dangerous to him, how much 
more spiritual sleep to us. He fell from the window; spiritual 
sleepers may fall into — where ? Death followed his sleep ; eternal 
death may follow ours ! (Eph. v. 14). 

III. The sympathizes g apostle. (1.) He sympathized with the as- 
sembly. Saw their anxiety to hear the gospel. Preached to them 
earnestly, and long. Thought not of himself, although about to 
depart on the morrcw. Occupied the time with working, that many 
would with rest and personal preparations. (2.) His tenderness to 
the young man. Practical affection. Fell upon him. Men spiritu- 
ally dead embraced by the living, vitalizing truth. Arms of infinite 
and eternal love thrown around dead sinners. G-od is very near to 
men when they fall. While others can only mourn, He can save. 

IV. The ccoeforted church. (1.) First with thoughtful words. 
Trouble not yourselves. They had begun to lament and create dis- 
turbance. Confusion had set in. He spoke peace in this tempest of 
grief. (2.) Then by a stupendous miracle. Life is in him. Yes, 
because Paul willed it, in the name of Christ, — the Prince of life, of 
our life. The dead was brought alive amongst them. So the Church 
is " not a little comforted when the dead in sin are introduced as 
men who henceforth live to God." (3.) And by an affectionate 
parting delayed till daybreak. He broke bread, reminding them 
thus of the love of Christ, who is the source of life and comfort. 

I.EARIV — 

I. To consider the consequences of sleeping in sin. 

II. Jesus Christ is the fountain of spiritual life. " In him is Vfe." 

a 



268 Less. 112. st paul and agabus. (Notes.) 

Read Acts xxi. 1 — 17. 

1 from them : the Ephesian elders (xx. 36 — 38). . . . launched = put out 
to sea. . . . we : Luke, Trophimus (xxi. 29), Aristarchus (xxvii. 2), and 
Paul. . . . straight course, i. e. with a favourable, that is, a N. wind. . . . 
Coos, now Stanchio, a small island of the iEgean, 40 m. from Miletus 
(birth-place of Hippocrates, and had a fine temple to iEsculapius). . . . 
Rhodes : another island off Caria, from Coos 60 m. ... Patara, a sea-port 

2 of A. Minor, the harbour of Xanthus, ab. 5 m. from Rhodes. . . . Phenicia^ 

3 the N . W. coast of Palestine. . . . discovered — sighted. . . . Cyprus 
(less. 100). . . . Syria, which included Phenicia. . . . Tyre (less. 40), 
dis. from Patara 340 m. . . . unlade . burden = discharge cargo, and prob. 

4 take in a new cargo. . . . finding disciples, who seemed thus early to be 
multiplying in all parts. . . . seven days : during which time the vessel 
was preparing for sea. . . . through , Spirit. The S. discovered to them 
the trials that awaited him, but did not warn him to avoid them. Thus 

5 they were being taught not to shrink from certain trial. . . . days : 
the ship being ready to sail. . . . out . city : not. likely to be disturbed. 
shore, smooth pebbly beach. . . . prayed : solemnly and affectionately 

6 commending each other to God. . . . taken . leave : each party thinking 
of the time and place where the meeting would be without separation. . . . 

7 finished . course; completed voyage. . . . Ptolemais : about 30 m. S. of 

8 Tyre, and half way to . . . Ccesarea, the sea-port for Jerusalem. This part 
of the journey would be made afoot. . . . Philip (viii. 40) : about 25 years 
since P. was last heard of. He had probably made Csesarea his centre of 
operations. Now the great apostle and the evangelist meet at last. . . . 
07ie of the seven (vi. 5 ; viii. 26, 40) : once a deacon, now an evangelist. 

9 prophesy (Joel ii. 28; Ac. ii. 17). Since their gift of prophecy is al- 
luded to, it is prob. that they also foresaw the trials that would happen to 

10 Paul. . . . many days. They had arrived here some time before the feast 
of the Passover. . , . prophet, a Christian who had the gift of prophecy. 
Agabus (xL 28). He had heard of Paul's arrival, and now went down to 

11 Caasarea to warn him. . . . Paul's girdle. To make the deeper impression 
Agabus uses this emphatic action. See also Isa. xx. 2 — 4, and Jer. xiii. 
1 — 11, for other examples of this mode of teaching. . . . So . bind : not 
literally bind hand and foot (though even that was done, v. 33), but hand 

12 over as a prisoner. . . . Gentiles: the Roman power. . . . heard. The gift 
of prophecy possessed by Agabus had been before tested (xi. 28), and was 

13 fully relied upon. . ... to break mine heart ? He could more easily endure 
trial than forsake his duty. . . . bound : that was as nothing ; he would 

14 willingly die if needs be (xx. 24). . . . will . Lord . done (Matt. vi. 10 ; 

15 xxvi. 42; Lu. xi. 2; xxii, 42), . . . carriages : baggage, requiring to be 

16 carried (Judg. xviii. 21 ; 1 Sam. xvii. 22). . . . Mnason = remembering. 
old disciple = one of long standing, not necessarily an aged man. . . . 

\7 brethren : the Church at Jerusalem, . . . gladly, after this long separation, 
to hear his report and show hospitality. 



Conybeare and ITowson's Life of Paul, ii. 271 (med. ed.). Eowsoti's Hul. Lee. % 
53. Binney's Life and Ministry of St Paul, 331—356. Besser's Paul the 
Apostle, 67. Eadie's Paul the Preacher, 309 — 344. Jamieson's Eastern 
Manners, New Test., 306, v. 16. Gilpin's, Twenty-one Discourses^ 274- 



{Analysis.') ST paul AND agabus. Less. 112. 2G9 



The prophet — The friends — The apostle — The aged disciple. 

I. The far-seeixg prophet. (1.) The event lie foretold. The bind- 
ing of Paul and delivery to the Gentiles. This prophecy fulfilled, 
v. 33. (2.) The power by which lie foresaw it. Illumination of the 
Holy Spirit. We know not of ourselves what a day will bring forth. 
(3.) The reason of the prediction : (#.) to prepare the mind of Paul ; 
lb.) to develope the courage of the apostle ; (<?.) to instruct the 
Church. It was not to avert the trial. God foresees all our trials. 
He might prevent them. This might not be well for us. (L) The 
method by which he illustrated . {a.) Took Paul's girdle. Through 
having his loins girt about wit a truth it was that he suffered. His 
own girdle ; (5.) he was bour.d with it. Figurative teaching. 

IT. The anxious friexds. (1.) It was natural. We can all feel for 
these people. We should have felt as they did. (2.) It was not 
right. Better that he should be bound by the Jews for preaching 
the truths than that they should bind him with cords of friendship 
from preaching it. One reason why some things are concealed from 
us may be, the certainty of our doing wrong in murmuring against 
them. Better suffer than sin. (3.) But, though not right, it 
revealed their intense love for Paul. They wept. They would not 
have been unwilling to suffer themselves. They probably thought 
that Paul was of too much value to the Church to be lost to it. 
(4.) They also were willing that the will of God should be done. 

III. The resolute apostle. (1.) Re was brave to overcome the 
solicitations of friendship. How many succumb to these. Xot 
only trials in the future, but their grief was a present trial. The 
mistaken arguments and anxieties of friends, more difficult to 
encounter sometimes than the animosity of foes. (2.) He was 
brave to encounter the malice of all opposition to the truth. 
Willing to suffer more than had been predicted. Xot only to be 
bound, but also to die for Jesus. (3.) Though so brave he had a 
tender heart. Their tears were worse to him than being bound. 

IV. The aged disciple. Mnason. Long time a disciple. What 
more beautiful sight ? More so than an aged king. He is one who 
has long served the Lord ; long fought against sin ; long resisted tho 
tempter. Not grown " weary in well-doing.' 5 What a history is 
his, of fightings without and fears within ! of communing with 
God ! of rich experience of Divine grace ! Yet, like " Paul the aged," 
he does not feel that he has " already attained," or is " already 
perfect," but still follows after, &c. He is to be honoured. M. wa> 
formally introduced to the apostles; and they lodged with him 
Little is known of him, and many such. Written in heaven. 

Learn— 
I. Not to avoid duty to escape trial. 

II. To be careful about yielding to the wishes of friends. 
[II. To regard the will of God as the law of our life 

IV. To aim at being aged disciples by serving God early. 



270 Less. 113. ST PAUL AT JERUSALEM.^t-PT I. (Notes.) 

Read Acts xxi. 17—40. 

17 Jerusalem. The scene of his own education, &c. ; of his Lord's death, 
&c. ; the head-quarters of Christianity. Had been warned not to go 
(xxi. 12) ; com. xx. 22. . . . brethren : persecution had not driven all 
away. . . . received (xxviii. 5). This was his fifth and last visit after ix. 1, 

18 and about a. d. 59. ... James, the presiding elder of the Church at 
J. . . .present, both to hear his report and receive the gifts of distant 

19 Churches. . . . saluted, with kiss of peace (1 Thess. v. 26). . . . God. 
wrought, to whom he ascribes the praise ; and who, whatever their thought, 

20 had owned his labours. . . . glorified . Lord : and by acknowledging the 
work was his, they were bound to defend it boldly. . . . said. Their 
address concerned two classes, Jews and Gentiles (v. 25), which believed. 
Their object was to conciliate the Jews, and to reconcile the rival claims 
of Judaism and Christianity. . . . thousands = myri&&s, i.e. multitudes. . .. 

21 informed. This not wholly true (1 Cor. vii. 18). But Paul, a Christian, 
placed second, what they, as Jews, placed first. They seemed to desire a 

22 reformed Judaism rather than Christianity. . . . What, §c. How will you 

23 reply ? . . . Do . this. Before they meet, stop the mouths of gainsayers by 

conforming to Jewish usage. . . . vow. Nazarite vow (Num. vi.). . . . 

24 thyself '== take a vow thyself. . . . charges, share the expenses. . . . 

25 Gentiles, who might feel that, by this act, Paul interfered with their 

26 liberty. . . . we, the elders and others. . . . written (xv. 22). . . . Then 
Paul, $c. And the sequel proved the weakness of mere acts of concilia- 
tion. Opposition was not averted. Better to stand by great principles. . . . 

27 seven dags (Num. vi. 10). . . . Jews . saw. Although in the midst of his 
vow, they were not conciliated by what they saw. . . . people, the Jews. . . . 

2& law, the ceremonial of Moses. . . . place, the temple. , . . further. Here 

29 in their anger they made a mistake. . . . Trophimus (xx. 4). . . . supposed. 
They ought to have been sure. Rash conclusions of angry minds. . . . 

30 drew, dragged violently : to kill him outside, lest they should pollute it. ... 

31 captain. Chiliarch of the cohort. Claudius Lysias (xxiii. 26). . . . band. 
32,33 The Chiliarch was cap. of 1000. . . . centurions, caps, of 100. . . . bound, 

34 both to prevent escape and satisfy the people. . . . castle = barracks in the 

35 fortress of Antonia, close by the Temple. . . . stairs, leading to the b&r- 

36 racks. . . . soldiers, even they could hardly protect him. . . . Away, as lh 

37 the case of Jesus (Lu. xxiii. 18). . . . Greek. This language used by 
Paul surprised the captain ; proved to him that he was mistaken in sup- 

38 posing P. to be a certain Egyptian impostor. . . . Egyptian : spoken of by 
Josephus (Wars, ii. 13, 5 ; and Antiq. xx. 8, 6). ... wilderness, i. e. the 
desert between Egypt and Palestine (Matt. xxiv. 26). Josephus says this 

39 was in the days of Felix. . . . Paul said, §c. He patiently and circum- 
stantially described himself, firmly asserted his rights as a Roman citizen, 
and even, bound as he was, begged leave to speak to the people about 

40 Jesus. . . . licence, permission. . . . Paul stood. Note the pulpit ; the 
preacher; and the audience. . . . Hebrew. Most suited to the place, 
and the subject; even if not understood by the majority of his hearers. 
They heard him patiently while he spoke concerning the Jews, but inter- 
rupted him directly he referred to the Gentiles. Note their narrow 
bigotry (less. 114). 



Conijbeare and Howson's Life of Paul, ii. 294, ff. (med. ed.). Howsonf 
Hulsean Lee, 20. Br Jamieson'fi Eastern Manners, 306 (Neiv Test.}. 



{Analysis.} st PAUL at Jerusalem. — pt i. Less. 113. 271 



The Elders' demand — The Apostles' concession — The Jews' opposition. 

I. The Eldeks' demand. (1.) Tlie occasion of it. A popular fallacy 
concerning the preaching of Paul. This fallacy fraught with mis- 
chief, (a.) As it threatened the influence of Paul. (£.) As it 
imperilled the peace and unity of the Church, (<?.) As it provoked 
opposition from without. Not to meet it would be to tacitly admit 
its truth. The fallacy encouraged by the fact that Paul preached to 
the Gentiles, who, naturally, were not likely to venerate the ceremo- 
nial laws of Moses. (2.) The nature of it. Paul requested to join 
four men who had a vow upon them. He was to take a vow also, 
to be the leader of the rest. (3.) Tlie piuyose of it. By his con- 
formity to this rite, the people were to be assured that he had a 
general regard for all the customs of their fathers. Thus the fallacy 
was to be exploded, and prejudice disarmed. (4.) Tlie time of it. A 
meeting of Elders, preparatory to a meeting of the Church. Paul's 
absence would be explained on grounds that it was hoped would con- 
ciliate the most prejudiced. The Elders were lovers of peace. Did 
as they thought best to preserve and increase peace. 
[I. The Apostles' concession. Did not dissimulate. In matters in- 
different became all things to all men : — to the Elders and those 
outside. Those who regard the after- suffering as the chastisement 
for dissimulation, forget that it was predicted long before (less. 112). 
He sought to bear with and gain the weak. He never surrendered 
essentials. The intense tenderness of the Apostle and his love of 
souls here manifest. It was a noble self-sacrifice on his part to act 
thus. An illustration of Christian forbearance. " Shows how far 
an advanced Christian may accommodate himself to the prejudices 
of the weak." " Paul among the Nazarites was not as a slave of 
human ordinances, but in the might of Evangelical liberty, which 
has power over all things that promote the kingdom of God " (1 Cor. 
vi. 12). 
III. The Jews' opposition. Paul's effort at conciliation interpreted as 
a profanation of the temple. Their conclusion hastily formed, and 
erroneous (v. 29). Founded on mere conjecture. Their fury ran so 
high, that, without trial, they would have slain Paul. Note the 
perils of unreflecting anger. The sinful extremities to which un- 
curbed and unreasoning passion may hurry men. Paul rescued 
with difficulty. Bound and hurried to prison. The prophecy of 
Agabus fulfilled. Paul's self-possession. 'His unquenchable desire, 
even when bound, to preach Jesus and the resurrection. What must 
the Elders have thought and felt when they saw the issue of their 
plan ? 

Learn — 

I. To guard against unwise methods of conciliation, 

II. To cultivate Christian forbearance. 
1JJ. To guard against hasty conclusions. 



272 Less. 114. st paul at jeeusalem.— pt ii. (Notes.) 

Bead Acts xxii. 22—30. 

22 audience: a silent and patient hearing. . . . this word, v. 21. Till he 
spoke of the Gentiles they were willing to listen. They hated the Gentiles 
not only on religious, but, since the Romans were their conquerors, on 
political grounds also. What must Claudius Lysias have thought of this 
miserable spite of a fallen race ? . . . voices, cried out tumultuously. . . . 
not fit . live. Because he had announced the wide extent of Divine mercy ! 

23 cast off . clothes ; not, as some {Meyer) think, to stone him, for he was 
under the guard of soldiers ; but in a frenzy of rage. . . . dust . air : com- 
mon mode of expressing intense rage (Jamieson's East. Man., New Test 
307 ; Planner's Observations, iv. 203 ; Burdens Orient. Oust. 299) ; (2 Sam. 

24 xvi. 13). ... captain (xxiii. 26). ... castle (less. 113). ... examined by 
scourging. Put him to the torture. A method as likely to elicit falsehood 
as truth, from any save such as Paul. Cases are known in which the tor- 
tured have prevaricated to obtain release from suffering. Injustice of com- 
pelling a prisoner to accuse himself (Macaulay's Essay on Bacon ; also his 
History, iv. 301, med. ed.). . . . know : prob. he did not understand Hebrew, 
in which language Paul had spoken, hence he knew not what had so en- 
raged the populace. Or he suspected that Paul had committed some crime. 

25 And as, while they were obeying his orders. . . . bound: having first 
stripped him (xvi. 22), they were about to stretch him against a pillar in 
a convenient posture. . . . Paul, with dignified composure. He did not 
count his life dear to him (xx. 24), yet there was no need that he should 
submit to injustice. . . . centurion, to whom the chief captain had com- 
mitted the execution of this sentence, and who waited to hear Paul's con- 

, fession. . . . lawful. Paul well understood the law in this matter. A 
Christian may claim his law T ful rights (xvi. 37). ... scourge . Roman 
(less. 105). " To bind a Boman citizen is a misdeed; to scourge him is a 
crime; to put him to death is almost a parricide" {Cicero). . . . uncon- 

26 demned, not having been tried for any offence. . . . Take heed. By the 

27 Valerian and Porcian laws it was a crime. ... Tell me. He would have 
this report confirmed. Was surprised that a citizen should be in such a 

28 situation. . . . Tea : simple and conclusive reply. . . . great sum. From 
this circumstance, and also from the name — Lysias, some think that he 
was a Greek. Not an uncommon thing, though it did always need a great 
sum. Might be acquired by birth, purchase, manumission, or military 
service. Among the privileges of citizenship was the power of appeal to 
Csesar (xxv. 11, 12; see also Phil. iii. 20). The reply of Lysias showed 
how he prized this relation to Borne. . . . free born : hence Paul's citizen- 
ship was of a higher character. Are we citizens of the heavenly city ? . . . 

29 straightway, at once. . . . departed : they hurried away the soldiers and 
centurion. . . . examined, by torture. . . . afraid : though he still kept 

30 him in custody, but more to protect than to punish. . . . certainty. What 
crime this Boman had committed. . . . commanded . council. Summoned 
the Sanhedrim. . . . before them. In the hall of meeting, not in the 
temple, but less sacred place. 



Conybeare and Howsorfs Life of Paul, ii. 319 (med. ed.). Jamieson f s East 
Man., New Test. 293. Howsorts Hul. Lee. 20, ff. Eadie's Paul ifo 
Preacher, 352. 



(Analysis.) ST PAUL AT JERUSALEM. — PT 11. Less. 114. 273 

The pulpit — The preacher — The audience — The sermon — The effects. 

I. The pulpit. So is named the rostrum or tribune whence preachers 
of the gospel address their hearers. Ezra's pulpit was evidently an 
elevated platform (Xeh. viii. 4). Jesus used to preach on hill-sides, 
or from the deck of a vessel. Paul's pulpit on this occasion the 
stairs leading up to the fortress of Antonia. Mattered little to him, 
so that he had an audience, what the pulpit was. How few preachers 
would have thought of preaching at such a time ! Many pulpits have 
since been the faithful preacher's pathway to the prison. Spots 
where good men have halted to speak to their fellows of Jesus. 

II. The preacher. Paul. Gamaliel's old pupil. The former protege 
of the sanhedrim. The ancient persecutor of the flock of Christ. 
Now bound with chains. Xo chain upon his lips. Fear could not 
fetter utterance. His heart still full of love to Jesus and to souls. 
Doe3 not think the chains he wears any disgrace to the truth he 
preaches. The crime, and not the scaffold, is the true disgrace. Paul 
is courteous to the chief captain ; faithful to his master ; mindful of 
his work ; compassionate to the people ; and calm in the conscious- 
ness of his innocence, and of Divine protection. 

III. The AUDIENCE. A huge, turbulent crowd, full of rage and excite- 
ment ; many of whom knew not the reason of the uproar (xxi. 28 — - 
34). Surging and crowding up the stairs, with difficulty restrained 
by the soldiers (35 — 37). Suddenly hushed into a ; ' great silence," 
when he turned to address them in the sacred Hebrew tongue : — the 
language of Moses and David. 

IY. The sermon. If sermon it may be called. Xo formal discourse ; 
but a plain and simple rehearsal of auto-biographical incidents. 
He reminds his hearers of things they themselves knew concerning 
himself, v. 3 ; confesses his persecuting zeal, vv. 4, 5 ; relates the 
story of his conversion, vv. 6 — 10; told them of his blindness and 
restoration to sight, vv. 11 — 13; repeated subsequent incidents, vv. 
14 — 16 ; and finally informed them of his commission to preach the 
gospel to the Gentiles, vv. 17—21. 
V. The effects. Instead of being impressed with his sincerity, of 
charitably interpreting what they regarded as fanaticism, and seek- 
ing to dispel his illusions by argument, they demand his death. 
Become fanatics themselves. To some the gospel is the savour of 
life unto life ; to others, of death unto death. Gospel hearers be- 
come either better or worse. If S. S. scholars do not become con- 
verted, they will probably become more hardened in sin, since they 
will have resisted the strongest inducement to holiness. Ponder 
the words of Jesus. Jo. xv. 22. 

T ^EARN — 

I. To seize every opportunity of making known Christ. 
II. To fear nothing so much as unfaithfulness. 

III. To be assured that God will protect and guide us in our duties. 
IV. To inquire what in our case has been the result of gospel teaching 



274 Less. 115. st paul at Jerusalem. — pt iti. {Note*.) 

Bead Acts xxiii. 1 — 35. 

1 council : amongst whom were doubtless some who had granted the letters 
to Damascus. . . . good conscience, conscientiously. . . . this day : since I 
became a Christian as well as before, when as a persecutor I thought I did 

2 God service. . . . Ananias : not Annas (iv. 6; Lu. iii. 2; Jo. xviii. 13), 
but son of Nebedeeus (Josephus, Ant. xx. 5, 2 ; xx. 6, 3). ... mouth : 
because his speech offended them (1 Ki. xxii. 24; Je. xx. 2; Jo. xviii. 

3 22). ... smite thee. A curious fact that this A. was murdered (Jos., Wars, ii. 
17, 9). ... whited wall = hypocrite (Matt, xxiii. 27). . . contrary . law 

5 (Lev. xix. 35; Deut. xxv. 1, 2). ... wist not. It came not into my 
mind. I overlooked it for the moment. (Alford explains this by Paul's 
defective vision.) A frank acknowledgment of error. . . . written (Ex. xxii. 

6 28). . . .perceived: now observe Paul's tact and presence of mind. , . . 
I . Pharisee. By this statement he not only divided the assembly, but also 
enlisted the Pharisees on his side. . . . resurrection, which doctrine the P. 

7 held, and the S. denied. . . . dissension. Attention was thus diverted. . . . 
8,9 For, §c. And thus the dissension was explained. . . . great cry : uproar 

of contending voices. . . . scribes . strove against the others. . . . if . 
spirit . angel ; whose existence the S. denied (v.S). ... spoken, which they 
were willing to admit, since it would also be evidence on their side against 

10 the S. . . . fight . God, the sender of such a being. . . . pulled in pieces. 
One party protecting, the other opposing. . . . go down, from the bar- 

11 racks. . . . Lord, Jesus. . . . cheer, comfort. . . . testified, borne wit- 
ness. . . . Borne. This prophecy was also an assurance of present safety. . . . 

12 handed, conspired. . . . curse. See margin. . . . till. They ran great risk 

1 3 of starvation. . . . forty, to secure success by overcoming the soldiers. . . . 
14,15 priests . elders, who ought to have reproved them. . . . to-morrow. 
16 Hence they would fast a day before they had an opportunity. . . . son. 

This nephew, though in the secret, was overcome by natural affection 

(Bo. xvi. 7, 11, 21). . . . entered. Lysias allowed this (xxiv. 23). . . . 

17,18 captain, whom P. knew would protect him. . . . prisoner = the chained 

19 one. . . .privately, otherwise it might be reported who the informer was 

20 and the nephew be slain. ... agreed, the priests to aid an assassination 
21,22 plot ! . . . . ready, armed and watching. . . . tell no man : for thy own 

23 sake, and that I may the better thwart them. . . . two C. : idiomatic = two 

24 or three. . . . Ccesarea (less. 95). . . . third hour, 9 p.m. . . . Felice, the 
procurator of Judea. " In every form of cruelty and lust, he exercised the 
prerogative of a king in the spirit of a slave" l (Tacitus, Hist. v. 9). ... 

25 manner, to this effect. (It contains an outline of preceding events.) . . . 

31 Antipatris. From Jerusalem 38 m. Built by Herod the Great, in mem- 

32 ory of his father Antipater. . . . they, i.e. the foot soldiers : they had ac- 
companied him to beyond the reach of danger. . . . returned . castle, in 

33 Jerusalem. . . . who, the horsemen. . . . Casarea, about 25 m. fr. Antipa- 

34 tris. . . . what province. He would be assured that he was a Boman 
citizen. Probably he already began to speculate upon the wealth, &c, of 

35 Paul (xxiv. 26). . . . accusers . come. How enraged the baffled con- 
spirators must have been when Lysias ordered them to go to Csesarea ! 
How would it fare with the 40 and their vow ?. ... Herod's . hall. Some 
apartment in Herod's palace ; where Paul would have time for rest, medi- 
tation, and prayer. 



i " Per omncm sasvitiam ac libidinem jus regium servili ingenio exercuit." 



{Analysis.) ST PAUL AT JERUSALEM. — pt Hi. Less. 115. 275 



Council — Castle — Conspiracy — Caesarea. 



I. The council. The sanhedrim, or sanhedrin [asserted by the Jews 
to have had its origin in the 70 elders appointed by Moses (Num. 
xi. 16 — 25). Prob. that council did not continue, but served as the 
model of subsequent councils, formed after the return from Babylon] . 
(1.) Composed of men of various opinions. Pharisees and Sadducees. 
Need of coincidence of opinion in order to united action, illustrated 
by the dissension of these two rival sects. (2.) They were opposing 
each other instead of entering into the case of Paul. (3.) Apply 
this principle to the case of modern societies, Churches, and the like. 
Need not only of terms of subscription, but that all should agree to one 
interpretation. (4.) The great tact of the apostle in introducing a 
controverted subject, really the subject, between him and the whole 
council, as well as between these two parties. 

II. The castle. Antonia, a fortress near the Temple, built by Herod. 
At this time the head-quarters of Ko. garrison ; and now both a 
prison and a protection to Paul. The night in the prison. Paul's 
Master knew where his servant was. " In prison, and he visited 
him." The promise concerning Rome was equivalent to a promise 
of safety now. " Be of good cheer." " A word spoken in season, 
how good is it." Even the thick walls of a prison cannot shut out 
religious peace and joy. In this case they shut out immediate 
danger, (Luther in the Wartburg, safer than Luther at liberty.) 

III. The conspiracy. (1.) Powerful. 40 men bound by avow. In- 
volved their death by starvation, or Paul's death by assassination. 
Supported by the council, including "God's high priest" and the 
men who talked about fighting against God. (2.) Secret. This clear 
from the whole history. Privately told to Paul, and by him to the 
chief captain. (3.) Discovered. Impossible to know precisely how 
Paul's nephew found it out. He may have been the friend of one of 
the 40. It may not have been generally known that he was a rela- 
tive of Paul. (4.) Overruled. But for this Paul had not been sent 
to Cassarea, and so on to Eome. 

IV. C^sarea. (1.) On the highway from Jerusalem to Rome (v. 11). 
(2.) The midnight journey. (3.) The conspiracy defeated. Constern- 
ation of the plotters on discovering that their prey had escaped. 
The council apply, as directed, for another hearing (v. 15), and for the 
first time hear that Paul is many miles away. (Apply Ps. xci. and 
cxxiv.). 

Learn — 

I. A house divided against itself cannot stand. The council. 
II. Divine wisdom defeats the counsels of the wicked. 

III. Divine mercy comforts the faithful servant. 

IV, Divine power protects the good man. 



276 Less. 116. st paul AT C^SARKA : pelix. {Notes:) 



Read Acts xxiv. 1 — 27. 



1 Jive days, after departure of Paul from Jerusalem. . . . Ananias (xxiii. 2 ; 
less. 115). ... orator, or advocate. . . . Tertullus, a Roman or Greek. . . . 
informed, lodged a complaint, not stated the charge, this was afterwards 

2 done in the presence of Paul (xxv. 16). ... began . accuse, to state his 
offence. . . . Seeing, §c. : a piece of servile flattery to win the judge. . . 

5 found: now follow three charges : (1.) Sedition; (2.) Heresy; (3.) Pro- 
fanation of the temple. . . .found this man, discovered him to be. ... 
pestilent, quarrelsome. . . . mover, sedition, inciter of rebellion. . . .world: 
prob. the Roman empire was meant. Paul was charged with setting the 
Jews against each other, and, perhaps, also against their Roman riders. . . . 
ringleader, leader of riotous persons. . . . Nazarenes, a contemptuous name 

6 for the disciples. . . . gone about, taken steps with this fixed purpose. . . . 

7 judged, untrue, they would have killed him first. . . . violence, but they 

8 necessitated it. ... commanding. Yes, but this was to save Paul from 

9 assassination (less. 115), of which Tertullus said never a word. . . . as- 

10 sented, confirmed the accusation of their advocate. . . . answered. He does 
not flatter. . . . many years, 6 or 7. Felix became procurator ab. A. d. 52. 
cheerfully, as before one who knows law and custom. . . . myself. Paul 

11 had no advocate; we have (1 Jo. ii. 1), and a just Judge. ... 12 days, a 
short time in which to have done so much evil. . . . to worship, not excite 

13,14 sedition . . .prove : mere assertion is no proof. . . . heresy, because it 
is not their way. . . . fathers = Abraham, &c. Paul a Jew. . . . believing, 

15,16 what they believe. . . . allow, admit as true. . . . exercise, studiously 

17 practise. . . . many years, ab. 4. . . . alms, collected in Macedonia and 
Achaia (Rom. xv. 25, 26 ; 1 Cor. xvi. 1 — 4 ; 2 Cor. viii. 1 — 4). . . 

18,19 purified (Ac. xxi. 26). . . . Who : the Asiatic Jews. The only parties 

20 able to prove any profanation. . . . else, since there are no witnesses in that 

21 charge. . . . let these speak of what they saw and know. . . . one voice, one 

22 statement (xxiii. 6). ... that way, the Christian religion and sect. This 
charge of being a ringleader of the Nazarenes alone remained. . . . deferred^ 
remanded. . . . when Lysias. Whether he ever came is doubtful (Alford). 

23,24 liberty, not freedom from custody, but from bonds. . . Drusilla, dau. 
of Agrippa I. (xii. 1) ; sis. of Agrippa II. (xxv. 13) ; mar. to K. Azizus. 
Persuaded by Felix to desert her husband and live with him (Jos. Antiq., 
xx. 7, 1). She and her son by Felix lost their lives by an eruption of Mt 

25 Vesuvius, A. d. 79. ... reasoned, preached, discoursed. . . . righteousness = 
justice, which Felix violated (v. 26). ... temperance, self-control, chastity, 
continence. The relation of Felix and Drusilla would be known to Paul. 

judgment : when Paul's judge would stand at the bar, as a condemned 
criminal. . . . trembled. He well might. His conscience took home the 
discourse. . . . answered. Not : — " What must I do to be saved? " Many 
tremblers do the same, and never find the "convenient season" for repent- 

26 ance. . . . hoped . money : an illustration of his lack of justice. . . . loose. 
Money should not be expected if Paul were innocent, nor accepted if he 

27 were guilty. . . . wherefore, for this sake alone. . . . two years. Paul a pri' 
soner all this time ; not because he was guilty of any crime, but to pleasf 
the Jews. . . . Festus . room. Thus also wrote Josephus (Antiq., xx. 8, 9) 
"Now when P. Festus was sent by Nero, as successor to Felix," &c. 

Conybeare and Howson, ii. 336, ff. Eadie's Paul the Preacher, 379, ff. Jami& 
son's East. Man., New Test., 312, ff. Howson' 's Hul. Lee, 14 — 17 



Analysis.} ST PAUL AT C^SAREA: FELIX. Less. 116. 277 

Ananias — Tertullus — Paul — Felix. 

I. ANANIAS. Three of this name in New Test. (i.) Ac. v. 1—11. 
(2.) Ac. ix. 10—18 ; xxii.12— 16. (3.) This one. ff Son of Nebedseus," 
appointed H. priest by Herod, K, of Chalcis, A.D. 48; succeeding 
Joseph, son of Carintnus. Sent to Home A.D. 52 by the procurator 
Curnanus, on charge of oppression brought against him by the 
Samaritans ; acquitted, and probably resumed office. Deposed just 
before Felix quitted his government ; ultimately assassinated at the 
beginning of last Jewish war. Note his hatred of Paul in this and 
other passages. Accepts the plot of the conspirators. Goes down 
to Caesarea. Employs Tertullus the better to secure his end. 

II. Tertullus. An advocate. His object twofold. (1.) To secure 
the aid of the governor. To accomplish this, note the flattery and 
sycophancy of his speech : (a.) Lauds the government of Felix. (£.) 
Praises his impartiality and kindness to the Jews, v. 2. (c.) Hints 
at the greatness of Felix (77.). And acknowledges the indebtedness 
of the Jews for his rule. (2.) To ??iake out a case against Paul. 
Makes many assertions, but proves nothing. Does not say a word 
about the plot. Covertly charges the Roman commander with 
interfering with justice. Professes to invite the strictest scrutiny. 

III. Paul. (1.) Patiently waits permission to speak. (2.) Then com- 
mences without flattery. (3.) Reminds Felix that be has been long 
time governor. Admits that he knows, though a Eoman, not only 
the laws, but the temper of the Jews. (4.) Calmly replies to the 
charges in order. (5.) States the true state of the case, and ground 
of contention. It is evident from what is known of Felix that Paul 
was saved, not by the justice of the governor, but by his being a 
Roman. He was anxious to do the Jews a favour, v, 27. Had he 
dared, that favour would have been the death of Paul. 

IV. Felix. Antoninus F. A freedman of Claudius. Procurator of Judea, 
A.D. 52. His brother Pallas had great influence with both Claudius 
and Nero. Cleared the country of robbers ; hence the phrase 
" Worthy deeds." Cruel and oppressive. Superseded A.D. 60 or 61. 
Arraigned at Rome for maladministration. Saved by his brother. 
His character explains v. 2d, and is illustrated by w. 26, 27. He 
was cowardly, tyrannical, venal. Guilty or otherwise, money would 
have delivered Paul. 

Learn— 

I. The cruelty of religious bigotry. Irreligious things done in the 

name of religion. 
II. To beware of flatterers and flattery. Thus was Darius overcome. 
III. Imitate the patience, calmness, and honesty of Paul. 
IV. Be instructed by that Divine wisdom which bore Paul through the 
difficulties of his position, protected him from danger, and helped 
him still Romewards. 



% 78 Less. 117. st paul at cesarea festus. {Notes ) 



Read Acts xxv. 1 — 27. 



1 Festus : sue. Felix ab. 60 or 61 a.d. Moderately just, and very active. 
Ruled less than two yrs. Died in Judea. . . . province : Judea was a 
procuratorship attached to the P. of Syria. . . . three days. At once 

2 attended to his duty. . . . informed. He first hears of Paul from P's 

3 enemies (Prov. xviii. 17). ... send . him. They desired his death more 
than his trial. . . . laying wait. They resolved to do this (xxiii. 21). . . , 

4 kept . Ccesarea. Possibly he made inquiries before he made this answer, 

5 able, not only able to make the journey, but acquainted with the case. 
ivickedness, a condition that may have perplexed them. Still, as a new 
governor, he was willing to please by promptitude, especially as Felix 

6,7 had been recalled for neglect. . . . next day : note his activity . . . could . 
8 prove, a common case with these accusers. . . . answered : giving the sub- 
stance of his former reply (less. 116V . . . against Casar, in the way of 

9,10 sedition. . . .pleasure, like Felh. (Ac. xxiv. 27) : see on v. 5. ... said 
Paul, being unwilling, (1.) To forego his rights as a Roman citizen ; (2.) To 
hazard his life needlessly; (3.) And anxious to visit Rome. , . . hnawest : a 

11 bold appeal to the conscience of the judge. . . . refuse . die. Through the 
mercy of God he was always ready. . . . Ccesar. This was his right as a 

12 Roman. . . . council: his assistant judges. . . . answered. Whence the 
advice of the council is clear. . . . Agrippa, son of Herod (Ac. xii. 20— 

13 24). . . . Bernice, daughter of Agrippa I., sister to Brasilia (xxiv. 24). 
Beautiful and profligate. Married her uncle Herod, King of Chalcis. On 
his death lived under suspicion with her brother. Then married Polemon, 
King of Cilicia. Left him, and after again living some time with her 
brother, became the mistress, first of Vespasian, and then of Titus. . . . 

14 salute. A formal visit. . . . declared: gives a summary of the proceedings 
against Paul (vv. 15—21), from which summary we learn, (1.) The details of 
the charge (v. 7, com. 19) ; (2.) An explanation of the Roman method of 
procedure (v. 16) ; (3. J An account of the course Festus took (vv. 17, 18) ; 
(4.) A confession of his ignorance of the chief point at issue (v. 20) ; (5.) 

22,23 A statement of Paul's appeal to Caesar. . . . shalt hear. Not judge (see 
v. 26). . . .pomp, with royal insignia, and courtly attendance. . . . brought 
forth. The first time he had stood in such a presence. Imagine him 

24 there — a bound prisoner. . . . Festus said : so introducing him that Paul 
might perceive the purpose in hand. . . , dealt . me, pleaded with me. . . . 

25 found, after patiently hearing both sides, and willing to do the Jews a 
pleasure. . . . worthy . death : notwithstanding all the inventions of 
malice and hate. . . . Augustus. A title, first conferred by the senate on 

26 Octavius, and then adopted by successive Caesars. . . . certain thing. No 
crime to lay to his charge on account of which he is amenable to Roman 
law. . . . specially (Ac. xxvi. 3; less. 118). . . . somewhat, some reason for 

27 sending him. . . . unreasonable, foolish, absurd. Josephus ( Wars, ii. 14, 1) 
speaks of Festus as having a regard for law and justice 



Conybeare and Ifowson's Life of Paul, ii. 356, ff. (med. ed.). Eadie's Paul the 
Preacher, 404. Jamieson's Eastern Manners [New Test.), 313 Besser's 
Paul the Apostle, 79, 15. 



^Analysis.) st paul at c^esarea : festus. Less. 117. 273 



The new governor — The untiring opponents — The old prisoner. 

T. The xew governor. Porcius Festus. Succeeded Felix ab. A. d. 
60 or 61. On the whole just and active, as compared with Felix. 
Pursued the contest against the robbers and murderers who infested 
the province. Even he was willing to do the Jews a pleasure (v. 9). 
The Jews were hard to please and govern. They bitterly hated 
the Roman rule, however administered. Their view of publicans 
(Roman tax-gatherers) and their conduct towards Pilate at the trial 
of Jesus, together with these chapters in the Acts, prove this. 
Paul's words (Acts xxvi. 25) seem to show that Festus was deserving 
of courtesy. Not so does Paul address Felix. Still Festus was too 
willing to please the Jews ; and but for his Roman citizenship, it is 
not difficult to see what the end would have been, even with one so 
11 noble " as this Festus. 
II. The uxtieeng- OPPONENTS. Immediately on the visit to -Jerusalem 
of Festus the Jews assail him in the matter of Paul. They lose no 
time with the new governor. Two years' imprisonment had not 
effaced Paul from their memory ; nor was it deemed by them a suf- 
ficient punishment. Nothing but his death would satisfy them. 
They perhaps dreaded his appeal to Caesar. Regarding this matter 
between Paul and the priests as another illustration of the unmanage- 
ableness of the Jews, Rome might draw the reins tighter still. Or, 
by his appeal to Caesar, Paul might altogether escape them. Hence 
they made reckless assertions which they were unable to prove. 

III. The old prisoner. Had been now two years in prison. Is still 
the same Paul. His spirit unbroken ; his resolution unwavering ; 
his manner unchanged. Meets his enemies' false charges with a 
dignified composure. Firmly denies their charges. Steadfastly de- 
clines to go to Jerusalem for trial. Asserts his claim as a Roman to 
be heard before Caesar. Reminds Festus that even he knew he was 
innocent. Calmly expresses his willingness to die if he is guilty, but 
claims his rights till his guilt be proved ; and at a proper tribunal 
Yet he patiently submits to be called before Agrippa ; not to be tried, 
but to give some account of himself. He might have reasonably 
declined this, but acquiesced, and so seized the opportunity of once 
more — and for the last time — preaching the gospel on the soil of 
Palestine, 

Leasn — 
I. Hatred to the truth forgets nothing, learns nothing. Brings forward 

the old lies and artifices. 
II. Christians should be nobly firm in the assertion of their just rights 
of citizenship. 

III. Our appeal is, " (1.) From the sentence of the wicked to the judgment 
of the righteous. (2.) From passions of the moment to the justice 
of the future. (8.) From the opinions of the world to the testimony 
*>i our conscience. (4.) From the tribunal of man to the judgment- 
seat of God." (Lange.) 



280 Less. 118. st paul at oesarea. agrippa. {Notes.) 

Read Acts xxvi. 

1 Then. Festus having thus spoken (Ac. xxv. 24 — 27). . . . Agrippa, full 
of curiosity, presiding as king, speaking as guest. . . . Paul . hand. 
Bound with chains (v. 29). . . . answered. Having no charges to rebut, 
he makes a plain statement. Very seldom, and then only on special occa- 
sions, does Paul relate the story of his old life, and conversion. Com. 
this with the manner of those who can find no better way of exalting 
divine grace than by describing minutely their own past sins (Eo. vi. 21). 

2 happy = fortunate. . . . for myself : his accusers would have told another 

3 tale. . . . especially = for this reason. . . . expert, lit. a knower. . . . cus- 
toms, rites. . . . questions, doctrines. (Jewish writers speak of this know- 
ledge of A. who, at this time, was " superintendent of the temple" C. and 

4 H.). . . .patiently : note the apostle's graceful introduction. . . . know . 

5 Jews, some by eye-witness, others by common report. . . . if . testify, as 
in honesty they should, . . . str attest, most strict. . . . stand, a prisoner, 

6 in chains. . . . judged, as if a criminal. . . . for . hope : for I believe, and 

7 publish the h. . . . promise, of the Messiah. . . . come . he had come to it. 
8,9 raise . dead. The seal of Christ's Messiahship. . . . I ought (Jo. xvi. 2 ; 
10,11 1 Tim. i. 13). ... which (Ac. viii. 3 ; Gal. i. 13). ... strange cities : 
12,13 foreign c. . . . Damascus (less. 96). . . . midday : hence no illusion. 
14 above, greater. . . . and when (see narrative of Paul's conversion, less. 96). 

24 Thus spake, concerning the resurrection. . . . Festus, to whom that doc- 
trine seemed ridiculous. . . . loud voice, of wonder and astonishment. 
much learning. Paul was reputed to be learned. The address also was elo- 
quent and well ordered, though unpremeditated. . . . mad, out of thy mind. 
The proud Roman official regarded the fettered prisoner as a poor crazed 

25 being. . . . said, calmly and courteously. . . . most noble (xxiii. 26). A 
madman would have forgotten so courteous an epithet. . . . truth, reality, 

26 not fancy. . . . soberness, soundness of mind. . . . king knoweth, and he did 
not deny it. . . .freely, boldly. . . . hidden from, unknown to. ... corner, 

27 secretly. . . . K. Agrippa, a personal appeal. . . . believest . prophets ? who 

28 all testified of Christ. . . . I know, §c. The king was a Jew. . . . said : 
what he said was not the utterance of a mind half convinced, as is popu- 
larly supposed, but of contempt and ridicule. . . . almost, lit. with little, 
i. e. effort, " you appeal to me as if you thought me an easy convert " 

29 {Hackett). . . . Paul said, "I could wish that you might become a Chris- 
tion, whether by little effort or by great" {Hackett). . . . all . hear, every 
person in that proud assembly. . . . except . bonds. Note this touching 

30 allusion to his chains. . . . spoken, words that such were not accustomed 
to hear. . . . rose up, as we say the " court rose." The sitting now ended. 

31 gone aside, to a private conference. . . . nothing ivorthy, deserving. This 
they said among themselves, but did not admit it publicly, or to Paul. . . . 

32 said Agrippa, §c. ; and this was all that Festus got from one of whom he 
had hoped so mucn. So he had to send Paul to Rome without any bill of 
indictment. 



Cony bear e and Howson, ii. 362, ff. Eadzes Paul the Preacher, 408. Bicken- 
son's Responses from Sacred Oracles, £93. " Discourses on Speuial Occa- 
sions" by P. W. Dale, M.A. {of Birmingham), 179. Besser's " Paul the 
Apostle," 85. Howson' s Rul. Lee, 31—38, 98—102. On v. 25, Good 
Words, 1862, 186; v. 18, ibid. 315—317, 



(Analysis.) st paul at clesarea: agrippa. Less. 118. 281 



Agrippa — Festus — Patil. 



I. Agrippa the Hebrew king. Son of Herod Philip, who was son 
of Herod the Great and Mariamne. At death of his father aged 17. 
Too young to succeed him. Had given him by Claudius (a.d. 48), 
first, the principality of Chalcis, with oversight of temple, and right of 
nominating H. priest : four years after, allowed him to exchange for 
the tetrarchies of Philip and Lysanias, with title of king. In a.d. 
55 Nero enlarged his dominions. Sided with the Romans in the 
Jewish war, and died in Ro. in the third year of Trajan. (1.) Had 
a great knowledge of Jewish customs and religion. (2.) His mere 
knowledge of these things did not save him from gross sin. (3.) 
Even believed the prophets. That they were inspired men, and 
uttered divine truth. (4.) How much may one believe and yet be 
unsaved. Devils believe and tremble. (5.) Treated the gospel with 
supercilious contempt. It opposed his line of life. For no better 
reason do many oppose the truth (Jo. iii. 19 ; Matt. xiii. 14. 15). 

II. Festus the proud Roman governor. (For life and character, 
see less. 117.) Charged Paul with madness. Another way of as- 
suming his own reasoning superiority. The mere charge did not 
prove the insanity of Paul. Time has reversed the judgment of 
Festus. That was the mad-man who rejected the truth and counted 
it foolishness. Paul's madness has now infected the world. Where 
now is the wisdom of Festus ? How many have been considered 
mad by those who have not understood them. (Columbus, Galileo, 
Palissey the potter, early reformers, &c.) How mad are those 
who reject the truth that Paul preached, and are found fighting 
against God ! This is moral and spiritual suicide. All suicide is 
madness. Israel., thou hast destroyed thyself, &c. Christ Jesus 
the restorer of the mad. The Gadarene demoniac. Paul was mad 
once (xxvi. 11). 

III. Paul the free-man op the Lord Jesus. Freer, in his bonds, 
than his hearers with all their wealth, titles, power, &c. Paul would 
have them like himself, except the bonds. Hence he felt the incon- 
venience of the fetters. They were no disgrace, but they hindered 
his free and wide publication of the truth ; yet they even furthered 
the gospel ultimately (Phil. i. 12 — 14 ; iv. 22). Note his boldness on 
this occasion. His speech was ready, bold, courteous, sober, per- 
sonal, practical, earnest, affecting, faithful to his Master. His posi- 
tion at this time a literal fulfilment of the words of Jesus (Matt. 
x. 18). 

Learn— 

I. The vanity of extensive knowledge without saving faith. 

II. The madness of a proud rejection of Jesus, the sanity of true god- 

liness. 
1 IT, The freedom of those whom Christ makes free. 



282 Less. 119. ST PAUL'S' VOYAGE TO ROME. — FT I. {Notes.) 



Read Acts xxvii. 



1 determined, finally settled, and ready. . . . we (xxi. 18), including Lu. . . . 

2 Augustus', hon. title of the Italian b. (x. 1). ... Adramyttium, seaport of 
Mysia. . . . Aristarchus (xix. 29 ; xx. 4 ; Philem. 24; Col. iv. 10). . . 

3 Sidon, now Saida, the ancient rival of Tyre. . . . entreated— treated. . . 

4 under Cyprus, not S. the open sea, but N. along the channel over the . . 
5,6 sea of Cilicia, the sea opp. coast of C. . . . ship of A. laden with wheats 

7 in size to large modern merchant vessel. . . . many days, it was 130 m- 
to Cnidus, a town on coast of Caria, in Asia. . . .not suffering, or the) 
would have sailed N of ... Crete, a large island. . . . Salmone, a cape 

8 at E. end of Crete. . . . hardly passing : passing with difficulty. . . . fair- 
havens : a roadstead ab, half way along the S. coast of Crete. . . . nigh, 5 
m. off. . . . Lasea, of which only a few ruins remain, . . . because . fast, 

9 after which navigation was hazardous. . . . admonished, advised to remain 
10 here. . . . perceive, foresee, think. . . . master, captain, a sailor. . . . 
11,12 owner, who was willing to take the risk. . . . Paul, a landsman. . . . haven, 

not a creek, but exposed roadstead. . . . Phenice, some m. to the W. ... 

S. W., till they rounded the cape. . . . NW. from the cape to Phenice. 
. 3 S. wind, which would have aided them. . , . not long, i. e. when they reached 
14,15 the cape. . . . Euroclydon : blowing off the land let . drive : let 

16 her run before the wind. . . . under. S. . . . Clauda, now Gozzo. . . 

17 come by = to secure. . . . taken up: lashed to the ship's side. . . . helps, 
ropes. . . . undergirding, binding it round the middle to keep the planks 
from starting. . . . quicksands, prob. Syrtis Major off coast of Africa. . . . 

1 8 driven, at the mercy of the wind. . . . lightened ; threw out the heavy 
19-21 cargo. . . . tackling, all spare ropes and spars. . . . abstinence (Ps. 

22 cii. 4). ... hearkened, v. 10. ... good cheer : Paul's religion gives more 

23 comfort than all their seaman's craft. . . . For : his reason for confidence 
26,27 was a special revelation. . . . island, v. 39. . . . driven up, borne 

through. . . . Adria, the Adriatic, between Sicily and Greece. . . . deemed, 
28 suspected, from certain nautical signs, as noise of breakers. . . . sounded. 

30 The increased shallowness proved they were correct. . . . flee, thinking the 

31 ship would not hold together till the day. . . . colour, pretence. . . .Except, 

32 §c. The sailors would be needed, vv. 39, 40. . . .fall off, go adrift. . . . 

33 And while: they were exhausted and hoping. . . . Paul, calm and confi- 

34 dent. . . . nothing, no regular or sufficient food. . . . health, strength. . . . 

35 hair, proverbial expression (1 Ki. i. 52; Lu. xxi. 18). ... gave thanks, 

36 gratitude in adversity. . . . good cheer, encouraged by his example. . . . 276 
37,38 souls, hence it was a large vessel. . . . wheat, this they retained to the 
39,40 last. . . . minded, resolved. . . . themselves, i. e. the anchors. . . . rud- 
der-bands : ancient ships had two rudders on each side of stern, shaped like 

4 1 paddles. . , . hoisted, wind blowing from the sea. . . . two seas : the recoil 
of waves from the two shores of the creek. . . .forepart, the bow. . . . 

42 stuck fast, in the sand and clay. . . . kill, since they were answerable for 

43 them (less. 105). . . . save Paul, whose conduct had won upon him. . . . 
they . swim, and thus guard the prisoners when they got to land. These 
were the sailors probably. . . . rest, soldiers and prisoners. . . . so, by these 

4 1 means. . . . all safe . land, as Paul had foretold, vv. 24, 34. (The map 
should be carefully consulted in studying this lesson.) 

Conybeare and Howson's Life of Paul, ii. 369 (med. ed.). Jamiesoris East. 
Man., New Test., 315, ff. JBesser' s Paul the Apostle, 87, ff. 



{Analysis.) sr Paul's voyage to rome. — pt i. Less. 119. 283 
A picture of the voyage of the Christian life. 

I. Some of the night shadows that lend uncertalnty to the 
voyage. Clouds of moral heavens of two kinds. (1.) Those which 
are formed from above, {a.) Affliction. (b.) Discipline, (c.) Be 
reavement. Contrary winds that drove us from our course. Fiera 
Euroclydon driving down from the bleak hills of adversity, &c 
Darkness. No sun or stars for many days. Loss of hope. (2.) 
Those which are exhaled from beneath, (a,) Ignorance. (b-} 
Pride, (c.) Unbelief. How great the darkness and uncertain? 
when these clouds mingle I 

II. Some of the sunbeams of day that disperse the clouds and 
reveal our position and prospects. (1.) Truth. Christ the 
truth, the light of world (Mic. vii. 8 ; Lu. i. 78, 79 ; Isa. ix. 2 ; 1. 10 ; 
Ro. ii. 19). (2.) Mercy. Truth to reveal, mercy to apply. (3.) 
Life. Light was the life of men. As there is an actinic property 
in the light, so in this spiritual light — the Sun of righteousness. Tk<i 
words of Paul were truth, mercy, and life for these mariners. 

III. Some of the incidents at the close of the voyage of the 
. Christian life. They all got safe to land. (1.) Notwithstanding 
the opposition of the elements. South wind, like the breath of 
flattery ; contrary wind, like adverse circumstances ; Euroclydon 
like adversity and persecution, blew in vain ; and in vain did thf 
waves oppose. (2.) Notwithstanding the poor helps they h<ia\ 
Some swam ashore ; others floated on pieces of the ship. Each had 
to do the best for himself. (3.) Notwithstanding their great variety 
of station and position. Mariners, soldiers, prisoners. (4.) Not- 
withstanding all these things, they all got safe to land. Not on© 
was lost. All whose life is hid with Christ in God will be saved, 
Numbers are already in heaven, 

Upon whose portals yet they linger, 
Looking back for us to come. 

Amongst them are many we have known and loved. 

Oh ! if no other boon were given 
To keep our hearts from wrong and stain, 
Who would not try to win a heaven, 
Where all we love may live again. 

We, too, shall presently have to launch away. To Jesus may au 
prayer be : — 

Plant thou thy feet beside as we tread— one by one. 
On thee let us lean each droopUig head — one by one. 
Let but thy strong arm around us be twined, 
We shaF ast all our fears and cares to the wind. 
Savioui ; Redeemer ! with thee full in view, 
Smilingly, gladsomely, shall we pass ttaroiigh— one by one. 

I^EJRN — 

I. To embark for the haven of immortality. 

II. To 3eek the presence of Jesus as our helmsman. 



284 LeS3. 120. ST PAUL'S VOYAGE TO ROME. — PT II. (iVfrfe*.) 

Read Acts xxviii. 

1 knew: prob. told so by the inhabitants. . . . island (xxvii. 26). . . . Melita, 
now Malta. . . . barbarians, rude in manners, dress, and language, as com, 

2 with Greeks and Romans. . . . received, made welcome (Ro. xiv. 1). ... 

3 fire, welcome after so much exposure. . . . Paul, toiling with and for the 
rest. . . sticks, strewn about on the rocks. . . . viper : now extirpated 
from M. by the progress of civilization. . . . heat, it was prob. torpid before. 

4 fastened, with its poisonous fangs. . . . said, being superstitious. . . . 
o vengeance, of tbe gods, or justice. . . . no harm, albeit the viper is a most 

6 poisonous reptile. . . . swollen, from the effects of the venom. . . . dead, a 
result they naturally anticipated. . . . changed . mind (com. xiv. 13 — 19). 

7 quarters, region, neighbourhood. . . . chief man, governor. . . . us, Paul 

8 and his companions, and prob. the centurion. . . . healed : the kindness of 

9 Publius repaid. . . . others also, hearing of this miracle. . . . healed : thus 

10 their hospitality was requited. . . . honours, courtesies and gifts. . . . laded, 

1 1 loaded, abundantly. . . . three months : during this time the works of Paul 
secured unfailing kindness, and thus the centurion was recompensed (xxvii. 
43). . . . sign, painted or carved. . . . Castor and Pollux,* special gods 

12 of mariners. . . . Syracuse, 80 m. N. of Malta, cap. of Sicily. . . .fetched. 

1 3 compass = sailed round. . . . Rhegium, on the Italian coast, now Reggio. 
U Puteoli, now Puzzuoli, 8 m. S.W. of Naples. . . . brethren, disciples. . . 

tarry, which the centurion, to please Paul, permitted. . . . so, after this 

1 5 manner, sailing and tarrying. . . . thence : Rome. . . . heard, prob. mes- 
sengers were sent to announce the arrival of the prisoners. . . . Appii F., 
40 m. fr. Ro. . . . three taverns, 30 m. fr. Ro. . . . thanked God. He 

16 found friends even here. . . . captain . guard: the emperor's body-guard 
(Phil. i. 13). ... suffered, prob. at the instigation of the centurion. . . 

17 with . soldier, to whom he was chained. . . . three days : he loses no time. 

18 chief . Jews, rulers of the synagogue. . . . they, Felix and Festus. . . . let 

19 go (xxiv. 26 ; xxv. 25 ; xxvi. 32). . . . not . accuse, but to defend myself. 

20 cause : to explain why I am here, a prisoner. . . . hope (xxvi. 6, and note). 

21 this chain, v. 16, note. . . . letters, of accusation. . . . brethren, our Jewish 
countrymen. . . . any harm. It might happen that of his violent accusers 

22 none had yet visited Ro. . . . thou thinkest, what your opinions are, and 
what they are founded upon. . . . sect, of the Nazarenes. . . . spoken 

23 against, by Jew and Gentile. . . . lodging, not the hired house of v . 30, but 
where he was at first a guest. . . . expounded, the Scriptures. . . . morning 

24 till evming, with only intervals for food. . . . some : he did not labour in 
2-5 vain. . . . Paul , spoken (Isa. vi. 9; Jer. v. 21 ; Ezek. xii. 2; Matt. xiii. 

14, 15 ; Mk. iv, 12 ; Lu. viii. 10 ; Jo. xii. 40 ; Ro. xi. 8). This close of 
the historic Scriptures is the same as that with which Jesus opened his 
30 teaching by parables. . . . two years : still in custody, since (1.) He received 
all who came, but did not go forth to preach ; (2.) In his letters written at 
this time he calls himself a prisoner (Eph. vi. 19, 20 ; Col. iv. 3, 4 ; Phil, 
i. 13 — 16; Philem. 10). . . . hired house, where he was supported by the 
Churches, thus : — Phil. iv. 14 — 18. . . . preaching, and writing his letters 
to the Churches, &c. At the close of this imprisonment he travelled for 
five years into many regions, then returned to Rome ab. a. d. 68 ; was 
more rigorously treated (2 Tim. ii. 9; i. 16; iv. 16), and anticipates 
death (2 Tim. iv. 6—8), which tradition says he suffered by decapitation, 
(D the summer of a. d. 68. 

* Thus Horace sings (Od. i. 12) of tbem, "Puerosque Ledse," &c. 



^Analysis.) st Paul's voyage to home. — ft 11. Less. 120. 285 
Among the barbarians — The guest of Publius — The apostle at Eonie. 

I. Among the barbarians. (1.) Natives of Malta. Malta of the 
past and of the present. Venomous reptiles now all but extirpated. 
(2.) TJiese 'people were "kind. Suggestive of the remarkable differ- 
ence between the peoples of barbarous lands. Warlike or effeminate. 
Ferocious or courteous (Savage, and Friendly Islands). (3.) They 
were superstitions. Regarded Paul first as a great criminal, and 
then as a god. Opinions of character are very apt to be affected by 
circumstances of men (Ps. lxxiii. 16). Effect of ignorance. (4.) 
Paul repays their kindness. Healed their sick. They had enter- 
tained an angel unawares. (5.) Paul cheerful and useful. Helps 
to make the fire. He might have declined. The soldiers were 
compelled to look after him. He was a Eornan citizen to be cared 
for. The same desire to be useful here as on board the vessel. 
His mind in neither place was soured by misfortune. He was 
always cheerful, and did the best he could under the circumstances. 

II. The guest of Publius. (1.) Became his guest very likely because 
of what the barbarians said (v. 6) ; still more likely because of the 
centurion's commendation. Either way, the soldiers who would 
have killed Paul (xxvii. 42) now enjoy the hospitality that Paul 
wins. (2.) Publius is rewarded for his kindness (v. 8). Hi3 old 
father cured. This also may have been a recognition of filial duty. 
We find Publius sheltering his aged father. Providence strangely 
rewards all human kindness. To love our parents the first com- 
mandment with promise. (3.) Paul remained in the island three 
months. Certainly was not silent all that time concerning Jesus. 
Publius would inquire into his bonds, and his power to work miracles. 
What answer would he give ? 

III. The apostle at Eome. (1.) Had been in custody some three 
years. Two under Felix, and the remainder under Festus, and on 
the voyage. (2.) Is affectionately received by the brethren, who 
were not ashamed of his bonds. (3.) Lives under guard for two 
years in his own hired house. Preaches the gospel to as many as he 
could reach. Even to the household of Csesar (Phil. i. 13 ; iv. 22). 
(4.) Never abdicates his office, nor apostatizes from the faith, 
Continues with unbroken spirit to do his Master's will. Liberated 
A.D. 61, and visits Spain, &c, A.D. 64; returns to Eome and pro- 
ceeds to Macedonia (persecution under Nero), A.D. 64, 65 ; wintered 
at Nicopolis, in Epirus, A.D. 65. Visits Dalmatia. Apprehended in 
Asia and brought to Eome, a.d. 66. His martyrdom. 

Learn— 

I. To do good to all men. Even barbarians. 
II. Ever to be grateful for all kindnesses. 
III. Cheerfully to do our duty in the midst of trial and adversity, 

IV. Throughout our life to remember our duty to parents. 

V To be faithful unto death, and we shall receive a crown of life. 



28G LESSONS LEARNED IN A CAVE. Desk 45. 

1 Sam. xxiv. 3. 



(Introduction.) Palestine a rocky country, and therefore abounds in eaves 
They were sometimes used as dwellings (Gen. xix. 30), sometimes as tombs 
(Gen. xxiii. 19 ; xlix. 29 ; Jo. xi. 38), sometimes as places of refuge from 
invaders (Judg. vi. 2 ; 1 Sam. xvi. 11), or from earthquakes (Isa. ii. 19, 20) 
Hauran = cave-land. Horites = dwellers in caves. Among the most famou 
of these are some named in the life of David, as the cave of Adullam (1 Sam 
sxii. 1, &c), and the cave of En-gedi, mentioned in this text. Relate the 
history and describe the scene. Conclude with last verse of the chapter. 
And now that Saul and David have left the spot, let us, remembering the 
incidents, try to learn some of the lessons they teach 

I. They illustrate the effects of evil-speaking and tale-bearing. 

1. Saul had been told that David plotted against his life, v. 9 (compare 

with Ps. cxiv. 6; Prov. xvi. 28; xvii. 9), This probably by men 
who feared the rising power and popularity of David. They knew 
that they had little to hope from David if he ever became king. 

2. Evil-speaking and tale-bearing have done much mischief since that 

time. 

II. They illustrate the power of envy and malice. 

Saul never forgave David for the praise of the people, in which he and 
David were compared (1 Sam. xviii. 7 — 9). Hence he was ready 
to listen to the evil tales, and sought to take away David's life. 
Pursued him hither at the head of 3000 chosen men. Forsakes the 
useful ends of government to effect a personal revenge. 

III. They illustrate the power of kindness and forgiveness of injuries. 

Saul, thirsting for revenge, is wearied. Enters the cave where David 
is concealed, and resting there, falls asleep. David might easily with 
his drawn sword have taken away the life of his enemy. Was 
advised to do so. On the contrary, saved his life. Note the words 
and conduct of Saul (vv. 16 — 22). David went away with peace in 
his mind, rather than with the stain of murder. 

IV. They illustrate some higher religious truths. 

Jesus has acted towards us, his enemies, as David towards Saul. The 
sword of justice unsheathed. Jesus intercepts the blow, and dies 
instead in our place. Instead of destroying his enemies, he not only 
spared them, but died for them. How have we repaid his forbear- 
ance and interposition ? 



Learn- 

1. The evils of tale-bearing. 

2. The sin of envy and malice. 

3. The loveliness of a forgiving spirit. 

4. To love him who so loved us that tie gave himself for ua. 



Desk, 46, forgiveness of injuries. 287 



Eph. iv. 32 ; Col. iii. 13. 



(Introduction.) From a variety of causes people are frequently giving each 
other offence. Sometimes this is intentional. Pride, envy, selfishness, fre- 
quently occasion offences. Very often the injivries are quite unintentional 
and accidental ; caused by negligence, carelessness, ignorance. Two things 
to be remembered by us. (1.) To guard against the infliction of injuries upon 
others. (2.) To forgive the injuries that others inflict upon us, whether of set 
purpose or by accident. Touching the forgiveness of injuries I have some- 
what to say concerning, — 

I. The motives that should induce you to forgive. 

1. Do to others as you would have them do unto you. You may some 

day need forgiveness. " He that cannot forgive others," says Lord 
Herbert, "breaks the bridge over which he must pass himself: for 
every man hath need to be forgiven." 

2. Forgive men, because you need that God should forgive you (Mar. 

xi 25, 26). 

3. Consider how forgiving God is to us, and to those who injure us 

(Lu. vi. 32—36). 

4. An unforgiving spirit, added to the pain inflicted by the injury, makes 

the grievance greater. 

0. You are commanded to forgive (Rom. xii. 19). 
6. It is a mark of good people (Ps. vii. 4). 

II. The spirit that should mark your forgiveness. 

1. In the spirit of forbearance (text). 

2. In the spirit of kindness (Gen. xlv. 5 — 11 ; Rom. xii. 20). 

3. In the spirit of blessing and prayer (Matt. v. 44). 

4. In the spirit of unbounded generosity (Matt, xviii. 22 ; Lu. xvii. 4). 
III. The patterns that are furnished us of forgiveness. 

1. The example of Joseph (Gen. 1. 20, 21). 

2. The example of David (1 Sam. xxiv. 7 ; 2 Sam. xviii. 5 ; xix. 23). 

3. The example of Solomon (1 Kings i. 53). 

4. The example of Stephen (Acts vii. 60), 

5. The example of Paul (2 Tim. iv. 16). 

6. The example of Jesus (Lu. xxiii. 24). 

Lbabn— 

1. That a spirit of forgiveness would put an end to war and strife. 

2. That one cannot love God who hateth his brother (1 Jo. iv. 20). 

3. That we should forgive promptly, fully, practically, and from the 

heart. 

4. That we should return good for evil; and thus imitate our Heaven y 

Father. J 

5. That we should seek forgiveness from God while we thus show for 

giveness to men. 



288 RULING ONE'S SPIRIT AND TAKING A CITY. Desk, 47. 

Prov. xvi. 32. 

{Introduction.) In the summer of 1856 there was a grand military spec- 
5icle in London. Some thousands of brave men, with a worn, bronzed, and 
battered appearance ; with clothes and accoutrements old and shabby ; and 
with flags much soiled and rent, marched through the streets amid thousands 
of applauding spectators, and beneath a shower of roses that fell from the 
windows and balconies in the line of their march. They had just returned 
from the Crimea, where they had taken a great city. Every one confessed that 
they were brave, noble fellows ; and yet among the peaceful on-lookers there 
might be some who in the eyes of God were much greater. What does the 
text say ? Quote. We learn from it, — 

I . That the good are more truly noble than the merely valiant. 

1. In ruling one's spirit nobler qualities are exercised than in taking a 

city. In self-government there is much watchfulness, self-denial, 
forbearance, forgiveness, &c, &c. ; in taking a city, pluck, daring, 
fool-hardiness, pride, &c, &c. The one, too, meets with much less 
public praise than the other. 

2. In ruling one's spirit greater ends are secured than in taking a city. 

In self-government the improvement of character and the salvation 
of the soul are advanced, and reconciliation between enemies and 
the stronger union of friends are promoted ; in taking a city self is 
often developed into a brute, and others are ruined or killed, 
i 1 That the good are more truly noble than the merely clever. 

The city may not be surrounded by stone ramparts bristling with 
cannon ; but facts of science and knowledge, surrounded by difficult 
approaches and many hindrances. Yet some have a peculiar aptness 
for the acquisition of knowledge. This city is easy for such to take. 
It is not so easy to achieve self-control. Every heart likes to have 
its own way. With most it is more difficult to be good than to be 
clever. Inward tendencies and external temptations, &c. Many 
who have taken cities have not mastered themselves (Alexander the 
Great for example). 

[II. The most noble of all are those who both rule their spirit and are able 
to take cities. 

1. Thus Havelock, Wellington, &c, took one class of cities, and ruled 

their own spirit. 

2. Thus Newton, Locke, Pascal, &c, stormed the citadel of knowledge, 

and ruled themselves. 

3. It is implied in the text that ability to take a city is a great thing. 

Such ability is not to be undervalued. 



1 . Courage to take cities a fine thing ; especially the fortress of truth. 

2. Self-control is better than courage or cleverness. The difficulties oi 

temper. 

3. Seek courage and cleverness, and especially self-government. 

4. Let the mind that was in Christ be in you. He was both good and 

brave. 



GENERAL INDEX. 



Abraham . 


. 47 


Baptist, the 


10, 82 


Children received by Christ 73 


Abraham's bosom 


. 136 


Barabbas 


. 196 


useful . . . 130 


Account to be render 


ed . 157 


Barnabas . 


152, 242 


Chiliarch . . . .270 


Achaia 


. 256 


Barren fig-tree . 


122 


Chorazin . . . .110 


Adramyttium . 


, 2S2 


Bartholomew . 


. 152 


Christ a teacher . . 109 


Advice, good and bac 


1 . 47 


Bartimeus . 


. 152 


Christianity and poor . 158 


Advice to tempted 


. 72 


Beatitudes 


. 36 


Cilicia .... 256, 282 


JSneas 


. 230 


Beautiful gate . 


. 212 


City, taking a . . .288 


Agabus 


. 268 


Beelzebub . 


. 60 


Clauda . . . .282 


Age, respect to old 


. 167 


Benevolence 


. 79 


Claudius . . . .256 


Agrippa 


. 268 


Berea . 


. 252 


Cleanthes . . . .254 


Alabastron 


. 58, 158 


Bernice 


. 278 


Cleopas ....•■- 206 


Alexander . 


. 260 


Best things, the 


. 25 


Cock-crowing . . .174 


Alms deeds 


, 230 


Bethabara . 


. 114 


Come to Jesus . . .263 


Altar, Athenian 


. 254 


Bethany . . 10 
Bethesda, pool of 


8, 114, 158 


Commandment, the new . 185 


Amphipolis 
Andrew, call of 


. 252 


. 42 


of Saul . 228 


. 30 


Bethlehem . 


. 2,49 


Compassion of Christ . 34 


Angel at Sepulchre 


. 204 


Bethphage . 


. 160 


Condescension of Christ . 81 


,, in the prison 


. 220, 234 


Bethsai'da . 


14, 84, 110 


Coos 268 


Ananias 


. 218 


Betrayal of Christ 


. 188 


Corinth . . . 244, 256 


Animals, kindness tc 


. 241 


Bible, the Holy . 


49, 118 


Cottagers of Bethany 104,108,158 


Annas 


. 194, 220 


Bidding to a feast 


, 128 


Covetousness . . 25, 159 


Antioch . . 2 


56, 242, 244 


Birth, the new . 


. 18 


Craft 256 


Antipatris . 


. 274 


Blind and dumb 


60, 78 


Craftsmen .... 260 


Anxious Inquirer 


. 227 


Blind, man born 


104 


Crete .... 210, 282 


Apollonia . 


. 252 


Books of magic . 


. 258 


Crispus . . . .256 


Apollos 


. 258 


Boy-king, the . 


, 214 


Cross 200 


Apostles in prison 


. 220 


Branches of palm 


. 160 


Cross, words from . . 198 


Apostolical poverty 


. 212 


Bread of life 


. 88 


Crown of thorns . . 200 


Appearances of Cirri 


St . 206 


Burial of Christ . 


. 202 


Crucifixion ... 200 


Appii Forum 


. 284 






Cumbered . . . .108 


Aquila 


. 256 


Csesarea 


. 226 


Cure of lepers . . .139 


Arabians 


. 210 


Caiaphas 


. 194 


Cursing fig-tree . . .162 


Aratus 


. 254 


Call of Samuel . 


. 145 


Cyprus . . . .236 


Archelaus . 


6 


Calvary 


. 200 


Cyrene . . . .200 


Areopagus . 
Arimathea . 


. 254 


Camel, needle's eye 


. 148 




. 202 


Cana . 


16, 17. 26 


Damascus . . . .228 


Aristarchus 


. 260 


Candace 


. 226 


Damsel, demoniac . . 248 


Ark, bulrushes 


. 166 


Capernaum . 26, 


31, 99, 110 


Dancing . . . .82 


Ascension of Christ 


. 208 


Cappadocia 


. 210 


Darkness at Crucifixion . 199 


Asia 


. 210 


Captive maid, the 


. 215 


David . . .46, 49, do, 121 


Ass 


. 160 


Cave, lessons in . 


. 286 


Day of judgment . . 174 
Decapolis . . . 30, 68 


Athens 


. 252, 254 


Cenchreae . 


. 256 


Attalia 


. 244 


Centurion . 


. 54 


Decrees .... 246 


Attitude, in prayer 


. 146 


Cornelius 


. 232 


Delighting in mercy . . 262 


,, of teachers 


8 


Character . 


25, 36 


Demetrius . . . .260 


Azotus 


. 226 


Child and king . 


. 119 


Demoniac . . 33, 65 74, 256 






,, how known 


. 120 


Derbe .... 242 244 


Babbler 


. 254 


,, the sick 


. 27 


Descent of Holy Spirit . 210 


Bank . 


. 156 Childhood, ignorant 


. 168 


Desires, good . . 155 


Baptism of Jesus 


10 


Children a heritage 


. 169 


Devil , . li 



290 



GENERAL INDEX. 



Diana . . 258, 260, 261 


Good Samaritan 


t . 


112 


King's son, marriage of . 178 


Dldymus 


114 


Great supper, the 




128 


Kingdom, parables of 


. 126 


Dionysiua . 


. 254 


Greatest, who is 




99 


of God . 


. 18 


Dipping i.i the dish 


. 182 


GrindiDg at mill 




174 


„ of Heaven 


. 36 


Disciples, a flock 


. 107 








Knowledge . 


. 121 


Disciples' duty . 


181 


Hades . 




136 






,, feet washet 


I . 180 


Hall of Judgment 




196 


Labourers in vineyarc 


. 150 


Dives and Lazarus 


136 


Harp, David's . 




121 


Lame man . 


212, 241 


Divination . 


. 248 


Harvest, the last 




67 


Lamps . . 


. 176 


Doctrines of Jesus 


. 45 


Hazael 




142 


Last Supper 


. 182 


Dorcas . 


. 230 


Healer of weak . 




41 


„ words of Jesus . 


. 184 


Doves sold in temple 


. 162 


Heart and life . 




61 


Lawyer 


. 112 


Drachma . . 


. 130 


Heart, give me thy 




143 


Lazarus . . 10* 


J, 114, 158 


Drusilla 


. 276 


Heaven 


137 


184 


„ and Dives 


. 136 






Hell . 


136 


137 


Leaven 


. 126 


Easter . 


. 234 


Helpers of weak 




41 


Leaves and fruit 


. 122 


Economy . 


. 265 


Heritage, children a 




169 


Lechseum . 


. 256 


Egypt . 


6 


Hermes 




242 


Legion 


. 74 


Elamites . 


. 210 


Herod Agrippa I. 
Herod the Great 




234 


Lepers, the ten . 


. 138 


Elders 


54, 244 




4 


Leprosy, account of . 


. 35 


Elymas 


. 236 


Herodian family 




82 


Lessons in a cave 


. 286 


Embalming Jesus 


. 202 


High-priestly prayer 




186 


Lewd fellows 


. 252 


En-gedi, cave of 


. 286 


Hinderers of weak 




41 


Libya .... 


. 210 


Ephah 


. 126 


Honouring Jesus 




45 


Life, a tale . 


. 24 


Ephesian letters 


. 258 


Hosannah . 




160 


,, a river 


. 61 


Ephesus 


258, 260 


Hours of the day 




150 


Linen .... 


. 136 


Epicureans 


. 254 


Houses, Eastern 


40 


232 


Little captive maid , 


. 215 


Erastus 


. 260 


Housewife . 




109 


Little fire, the . 


. 240 


Esau .... 


. 48 


Humility . 




94 


Locusts 


. 10 


Ethiopian eunuch 
Eutychus . . 


. 226 


Hunger and thirst 




36 


Lord's prayer 


• 1 i 6 


. 266 


Husbandmen, wicked 




170 


Lost money and sheep 


. 130 


Exorcists . 


. 258 


Husks 




132 


Lydda .... 


. 23C 






Hypocrites' . 




116 


Lydia .... 


246, 25C 


Fair havens 


. 282 








Lying .... 


. 217 


Faith, a conqueror . 


. 40 


Iconium 


242, 


244 


Lystra 


. 241 


Falsehood . 


218, 263 


Idling . 




151 






Farewell of Christ . 


184 


Idolatry 




254 


Macedonia . 


. 246 


Fasting .<. . 1 


2, 146, 244 


Ignorance . 


142 


168 


Magdala 


. 202 


Father, the tender 


. 27 


Infirmity, woman wi 


th . 


124 


Magi .... 


4 


Feast, Pentecost 


. 210 


Injuries, forgiveness < 


)f . 


287 


Magus, Simon . 


. 224 


„ unleavened bn 


3ad . 182 


Innocents, murder of 




4 


Maid, little captive . 


. 215 


,, wedding, the 


. 172 


Inquiry, an earnest . 




149 


Man and animals 


. 52 


„ Tabernacles . 


. 102 


Intercession of Chrisl 


b 122 


186 


„ born blind . 


. 104 


Feeding of 5000 . 


. 84 


Ishmael 




193 


Manna 


. 89 


Feet, washing . 


. 180 


Israel, a vineyard 




170 


Market-place 


. 248 


Felix .... 


. 276 








Marriage . 


16, 176 


Festus. 


. 278 


Jacob 


r, 


, 48 


,, of king's son 


. 172 


Fig-tree 


122, 162 


Jacob's well 




20 


Mars' hill . 


. 254 


Fire, the little . 


. 240 


Jairus' daughter 




76 


Martha 


108, 114 


First martyr 


. 222 


Jailor, Philippian 




250 


Martyr, the first 


. 222 


Fish, great draught o 


f . 38 


James, son of Zebede 


e 


30 


Mary .... 


108, 114 


Fishers of men . 


31,39 


James . . . 2C 


6, 234 


270 


Mary Magdalene 


202, 206 


Foolish youth . 


. 23 


Jason . 




252 


Marys, the . ... 


. 202 


Forgiveness of wrong 


286, 287 


Jericho 


112 


152 


Masters and servants 


. 55 


Formality . 


. 91 


Jeroboam . 




47 


Meal .... 


. 126 


Fragments, gathered 


. 265 


Jerusalem . . . 


160 


172 


Medes .... 


. 210 


Friends, old 


. 96 


Jesus, a servant 


152 


181 


Meek, the . 


. 36 


Friendship . 


. 46 


„ Divinity of 




44 


Melita .... 


. 284 


Fruit and leaves 


. 122 


Jewish court 




130 


Memory 


. 136 






Jewry . 




102 


Merchant man . 


. 126 


Gadara 


. 74 


Joash . 




214 


Mercury 


. 241 


Gadarenes . 


.. 68 


John ... 21 


2, 224 


239 


Mercy, delighting in 


. 262 


Gaius . 


. 242, 260 


Jonathan and David 




46 


Mesopotamia 


47, 210 


Galatia 


. 246 


Joppa . .r. 




256 


Messiah 


. 20 


Galileans . 


. 122 


Joseph sold . > 




191 


Mills .... 


. 174 


Galilee . 14, 30, 


68, 86, 133 


„ of Arimathea 




202 


Mind, best gifts for . 


. 25 


Gallio . 


. 256 


Joy, the highest 




111 


Miracle, the first 


16, 17 


Gangas or Gaggitas 


. 246 


Judas . 158, \i 


0, 188 


194 


„ second . 


. 26 


Gate, the beautiful 


. 212 


Judge, the unjust 




140 


leper . 


. 35 


Gaza . 


. 226 


Judgment, day of 
hall 


' ; 174 


, 178 


Miriam 


. 108 


Gentiles brought in 


. 244 


. 194 


,196 


Mission of seventy . 


. Ill 


Genzim 


. 20 


Jupiter 




242 


Mnason 


. 268 


Gethsemane 


. 188 


Justify 




112 


Money, the lost . 


. 130 


Gift, salvation a 


. 217 


Justus 


, 


256 


„ changers 


162 


God, all-seving . 


. 144 








„ no, or price . 
Morning, watching fbi 


217 


Golgotha 
Goliath 


. 200 


Kindness to animals 




241 


192 


. 95 


King, the boy . 
„ and child 




214 


Mother's love 


_"\ 93 


<4ood shepherd , 


. 106 


. 


119 


Murder of innocents 


6 



GENERAL INDEX. 



291 



8,6 



Mustard 
Mysi* 

Naainai. 
Nam . 

Napkin 
Nathanael 
Nazareth 
Neapolis 
Needle's eye 
Neighbour . 
Nephthalmi 
Net, the gospel . 
New birth . 

commandment 
Nicodemus 
Niger . 
Nobleman's son 



Oath . 
Occupy 

Ointment, precious 
Old friends . 

,, age, respect for 
Olivet '. 

One thing needful 
Ordaining elders 

Palm branches 

Palsy described 

Pamphylia . 

Paphos 

Parthians . 

Passover 

Patmos 

Patriarchs . 

Paul . 222, 228, 241, 

268, 270, 272, 274, 276, 

282, 284 
Paying wages 
Peace • 
Peacemakers 
Pearl of price 
Pentecost . 
Perga . 
Persecution 
Peter 30, 32, 87, 100, 

194, 206, 212, 218, 220, 

232, 234 
Pharisee and publican 
Pharisees , 
Phenice 

Philip .... 
Philip the deacon 
Philippi 

Philippian jailor 
Phrygia 

Physician, the good . 
Piece of money . 
Pilate . . 194,196, 
Pontus 

Poor always with us 
Poor in spirit 
Porch, Solomon's 
Pound, a 

Poverty and wealth . 
Pray without ceasing 
Prayer, Jesus at 
„ the Lord's 
„ humility in . 
,, high-priestly 
Predictions of Christ's 



. 126 

. 246 

. 215 

. 56 

. 156 

. 14 

28, 80, 152 

. 246 

. 148 

. 112 



. 126 
. 18 
. 185 
18, 202 
. 236 
. 26 



194 
156 
158 
96 
167 
208 
148 
244 



. 160 

. 40 

210, 244 

. 236 

. 210 



. 47 
246, 250, 
278, 280, 

. 151 
. 184 

. 36 
. 126 
. 210 
. 244 
36, 221 
180, 188, 
224, 230, 



. 146 
. 10 
. 282 
14, 86 
. 226 
. 246 
. 250, 
. 2101 
27, 43 
130 



Prison of Baptist . . 82 
Procession to Jerusalem . 160 
Prodigal son . . .132 
Profession and fruit . . 163 
Promise, a rash . . 83 

Promises . . . .165 
Prophecy, typical . . 39 
Prophet's dress ... 10 
Ptolemais . . .268 

Publicans . . . .130 
Pure in heart ... 36 
Purple. Tyrian . . 126, 246 
Puteoli . . . .248 
Pythoness . . . .284 

Quaternion . . .204 

Rabbi 14 

Rachel's tomb ... 2 
Rama . 
Redeemer . . .70, 115 
Redemption, free . . 217 
Regeneration ... 18 
Rehoboam .... 47 
Rejection of Christ . . 81 
Rejoicing .... Ill 
Remedy for sin . . 43 

Remember thy Creator . 22 
Repentance . . 59, 132 
Repetitions, vain . . 116 
Respect old age . . 167 
Restitution . . .154 
Resurrection of Jesus . 204 
Rhegium . . . .284 
Rhoda . . . .234 

Rhodes 

Rich man and Lazarus . 136 

,, young ruler . . 148 

Righteousness . 

Right hand ... 52 

Ring 132 

Riotous living . . .132 
Robbers . . . .112 
Robe, the best . . .132 
Rods, beating with . . 248 
Roman court . . .196 
Rome .... 260, 284 
Rulers . . 76, 143 

Ruling self . . .288 



Prejudice . 
Preparation, day of . 
Pride .... 

Prince of Life . 
,. of Peace . 



202, 204 

210, 256 

. 1581 

36, 95 

. 212 

. 156 

. 137 

. 140 

. 34 

. 116 

. 146 

. 186 

death 

201 

81 

204 

95 

57 

161 



Sabbath 42, 45, 49, 50, 
Sacrifice of love 
Sadducees . 
Salamis 

Salmone, Cape . 
Salvation . 
Samaria 

Samaritan, the good 
Samothracia 
Samuel, call of . 
Sanctuary . 
Sandals 
Sapphira . 
Sarepta 
Saron . 
Saviour 
Scorpions . 
Scourging, a Roman 
Scribes 
Scrip . . 
Scriptures . 
Scythopolis 
Self-government 
Selfishness . 
Self-punishment 
Self-righteousness 
Separation, final 
Sepulchre of Jesus 



90, 102 
159 

10 
236 
232 
154 
14, 20 
111 
240 
145 

96 
234 
21: 

28 
230 
49, 96 

47 
276 
62, 130 
110 
96, 118 
138 
255 
135 
135 
135 
17" 
L"j2 



Servants . 
Seventy, the 
Shechem 
Sheepfold . 
Sheep . 

„ the Lost . 
Shekinah . 
Shepherds . 
Shepherd, the good 
Shewbread . 
Shiloh . 

Shrines of Diana 
Sidon . 
Sight . 

Signs from heaven 
Silas . 
Siloam 
Simon . 

„ the leper 
Magus . 
Simony 
Sin 

Solomon 
Solomon's porch 
Son of man . I s *, 

„ David 
Sons, the two . 
Sonship 
Soothsaying 
Sopater 
Sorcery 

Sorcerer, Elymas the 
Sosthenes . 
Soul, best things for 
Sower, the . 
Spikenard . 
Spirituality 
Stephen martyred 
Stocks . 
Stoics . 

Stoning . . 1! 
Storm at sea 
Superstition . . .241 
Supper at Simon's . . 158 

„ parable of . . 128 

„ the last . . .182 
Swine . . . . . 132 
Svcamore .... 154 

Sychar 20 

Synagogue . . .23, 124 
Syracuse _ • . . .284 
Syria .... 30 

Syropheniciaa woman . 92 

Tabernacles . . 98, 102 
Tabitha . . . .230 
Tale, life a . .24 

Tares ... .66 

Tarsus . .228 

Teacher, Christ a 31, 109 

Temple purified . .162 

Temptation of Chrl.t . 12 
Tempted, advice to . .72 
Ten lepers . . . .138 
„ virgins . . .176 
„ appearances of Christ 206 
Tent-making . . .256 
Testimonv to Christ . . 45 
Theophilus . . .208 

Thessalonia . . . 252 
Thieves .... 112 
Thomas . . . .114 
Thvatira . . . .246 

Tiling 40 

Timothy . . 23S, 241, 246 

Tithes 116 

Tomb of Jesus . . .202 
Tombs .... 74 



55 
11C 

47 

106 

70, 178 

130 

222 
2 
106 
50 
145 
260 
92, 282 
79 
61 
246, 250 
104, 122 
~. 59 
. 158 
. 224 
. 224 
40, 43 
22,47 
. 212 
44, 50, 178 
78, 92 
. 164 
. 97 
. 248 
266 
224, 225, 236 
236 
256 
25 
64 
158 
91 
222 
248 
254 



III. 



U 



292 



GENERAL INDEX. 



Tongue 


. 240 


Town clerk 


. 260 


Traditions . 


. 91 


Transfiguration 


. 98 


Trial of Jesus 


. 194, 196 


Tribulation 


. 244 


Troas . 


. 246 


Truth . 


. 263 


Treasure, hidden 


, 126 


Tree, barren fig 


. 122 


Two sons, the 


. . 164 


Tyrannus . 


. 258 


Tyre . 


. 92 


Undergirding . 


. 282 


Union, Christian 


. 186 


Unjust judge 
Unleavened brea 


. 140 


d . .182 


Useful children . 


. 190 


Usury . 


. 156 



Vinegar, crucifixion 
Vineyard . . 
Vineyard, Israel a 

labourers 
Virgins, the ten . 

Walking on the sea 
Wandering from God 
Watches of night 
Watchfulness . 
Watching for morning 
Water-pots 
Wedding garment 
Well at the gate 
Wicked husbandmen 
Widow and judge 
Widow of Nain . 
Wilderness . 
Window 
Wind . 



. 200 
122, 164 
170 
150 
176 



133 

86, 174 
174 

192 
16 

172 
49 

170 

140 



Witnesses to Christ 

Witnesses, false. 

Withered hand . 

Woman a sinner 
„ of Samaria 
„ with infirmity 

Words of Jesus . 

Working 

Workman . 

Yoke of oxen 
Young ruler 

Zabulon 
Zaccheus . 
Zarephath . 
Zebedee's children 
Zeno . 
Zeus . 



. 46 

. 194 

. 62 

. 68 

. 2<! 
76, 124 

. 216 

. 161 



128 
148 



154 

28 



254 
242 



BIBLICAL INDEX. 



Qen. xvi. 11 
„ xxi. 20 
„ xxv. 27 
„ xlii. 21, 22 
Exod. ii. 3-10 
1 Sam. hi. 1-10 
„ xvi. 18 
„ xvii. 50 
„ xvii. 58 
„ xviii. 1 
„ xxiv. 3 

1 K. iii. 7 . 
„ xii. 19 . 

2 K. ii. 23-25 
„ v. 2 . 
„ viii. 13 
„ xi. 21 . 

1 Ch. xi. 17 . 
Job xiii. 26 . 

„ xix. 25 
Pa. xc. 9 

„ cxxvii. 2 

,, cxxx. 6 . 
Prov. i. 10 . 

„ viii. 7 . 

„ xii. 10 . 

,, xvi. 32 . 

„ xx. 11 . 

.. xxiii. 26 



193 

48 

191 

ICO 

145 

121 

95 

97 

4C 

2Sc; 

1G8 

47 

1G7 

215 

142 

214 

49 

23 

70 

24 

169 

192 

72 

73 

241 

288 

120 

142 



Prov. xxvii. 10 
Eccles. iv. 13, 14 

„ xii. 1 . 
Isa. Iv. 1 
Jer. vii. 18 . 
Mic. vii. 18 . 
Matt. ii. 1-12 
ii. 13-23 
iii. 1-17 
iv. 1-11 
iv. 12-25 
v. 1-12 
vi. 5-13 
viii. 5-13 
viii. 23-27 
viii. 28-34 
ix. 18-26 
ix. 27-38 
xi. 1-19 
xi. 28-30 
xii. 1-8 
xii. 9-14 
xii. 22-37 
xii. 3845 
xiii. 3-23 
xiii. 24-43 
xiii. 31-33 ; 
xiii. 53-58 
xiv. 1-12 



119 

22 
2a7 
J9U 
::02 
4 
6 

10 
12 
£0 
36 
116 
64 
68 
74 
76 
78 
82 
204 
50 
62 
60 
62 
64 
66 
126 



Matt. xiv. 13-21 . 


. 84 


„ xiv. 22-36 . 


. 86 


„ xv. 1-20 


. 90 


„ XV. 21-28 . 


. 92 


„ xvii. 1-13 . 


, 98 


„ xviii. 1-6 


. 100 


„ xix. 16-30 . 


. 148 


„ xx. 1-16 


. 160 


„ xx. 29-34 . 


. 152 


„ xxi. 1-11 . 


. 160 


„ xxi. 12-22 . 


. 162 


„ xxi. 26-32 . 


. 164 


„ xxi. 33-46 . 


. 170 


„ xxii. 1-14 . 


. 172 


„ xxiv. 36-51 . 


. 174 


„ xxv. 1-13 . 


. 176 


„ xxv. 31-46 . 


. 178 


„ xxvi. 17-35 . 


. 188 


„ xxvi. 47-50 . 


. 182 


„ xxvi. 57-68 . 


. 194 


„ xxvii. 29-54 


. 200 


„ xxvii. 46 


. 198 


„ xxvii. 55-61 


. 202 


„ xxvii. 62-66 


. 204 


Mar. i. 9-11 . 


. 10 


„ i. 12, 13 


. 12 


„ i. 35-45 


. 34 


„ ii. 23-28 


. 60 


„ Hi. 1-6 


. 6? 



BIBLICAL INDEX. 



293 



Mar 



iii. 10-30 

„ iv. 1-25 

„ iv. 35-41 

„ v. 1-21 

„ v. 22-43 

„ vi. 1-6 

„ vi. 14-29 

„ vi, 30-44 

„ vi. 45-56 

„ ix. 2-13 

„ ix. 33-37 

„ x. 13-16 

„ x. 17-31 

„ x. 32-34; 46-52 

„ xi. 1-11 

„ xi. 12-22 

„ xi. 27-33 

„ xii. 1-12 

„ xiv. 1-11 

„ xiv 43-52 

„ XV. 

„ xv. 34 . 

„ XV. 42-47 

„ xvi. 1-8 

„ xvi. 19, 20 
Luke ii. 8-20 

„ ii. 40-52 

„ iii. 1-20 

„ iii. 21-23 

„ iv. 1-13 

„ iv. 14-30 

„ iv. 33, 34 

„ v. 1-11 . 

„ V. 18-26 

„ vi. 1-5 . 

„ Ti. 6-11 

„ vii. 1-10 

„ vii. 11-17 

„ vii. 36-50 

„ viii. 4-18 

„ viii. 22-25 

„ viii. 26-40 

„ viii. 41-56 

„ ix. 10-17 

„ ix. 28-36 

„ ix. 46-48 

„ ix. 51-56 

„ x. 1-20 



Lukex. 25-37 


. 112 


John xix. 1-16 . 


. 196 


„ x. 38-42 


. 108 


„ xix. 26-28 . 


. 198 


„ xi. 1-4 . 


. 116 


,, xix. 


. 200 


„ xi. 14-23 


. 60 


„ xix. 31, 32 . 


. 202 


„ xiii. 1-9 


. 122 


„ xx. 1-10 


. 204 


„ xiii. 10-17 . 


. 124 


Acts i. 1-12 . 


. 208 


„ xiv. 15-24 . 


. 128 


„ ii. 1-13 


210 


„ xv. 1-10 


. 130 


„ iii. 1-26 


. 212 


„ xv. 11-24 . 


. 132 


„ iv. 1-22 


. 212 


„ xv. 25-32 '. 


. 134 


,, v. 1-11 


. 218 


„ xv. 19-31 


. 136 


„ V. 17-29 


. 220 


„ xvii. 11-19 . 


. 138 


„ vii. 54-60 . 


. 222 


,, xviii. 1-8 . 


. 140 


„ viii. 1-4 


. 222 


„ xviii. 9-14 . 


. 146 


„ viii 9-24 . 


. 224 


„ xviii. 18-30 . 


. 148 


„ viii. 26-40 . 


. 226 


„ xviii. 35-43 . 


. 152 


„ ix. 1-22 


. 228 


„ xix. 1-10 . 


. 154 


„ ix. 32-43 . 


. 230 


„ xix. 11-28 . 


. 158 


„ X. 1-35 


. 232 


„ xix. 29-44 . 


. 160 


.. xii. 


. 234 


„ xx. 1-8 


. 164 


„ xiii. 1-13 


. 236 


„ xx. 9-19 


. 170 


„ xiv. 8-20 


. 242 


„ xxii. 47-53 . 


. 188 


„ xiv. 21-28 . 


. 244 


„ xxiii. . 


. 200 


„ xvi. 1-15 


. 246 


„ xxiii. 34 


. 198 


„ xvi. 16-24 . 


. 248 


„ xxiii. 46 


. 198 


„ xvi. 25-40 . 


. 250 


„ xxiii. 50-56 . 


. 202 


„ xvii. 1-15 . 


. 252 


„ xxiv. 1-12 . 


. 204 


„ xvii. 16-34 . 


. 254 


„ xxiv. 50-53 . 


. 208 


„ xviii. 1-17 . 


. 256 


John iii. 1-13 


. 18 


,, xix. 1-20 


. 258 


„ iv. 46 54 


. 26 


„ xix. 21-41 . 


. 260 


„ v. 1-16 


. 26 


„ xx. 1-12 


. 266 


„ v. 17-47 


. 44 


„ xxi. 1-17 . 


. 268 


„ v. 46 . 


. 216 


„ xxi. 17-40 . 


. 270 


„ vi. 1-14 


. 84 


„ xxii. 22-30 . 


. 272 


M vi. 12. . 


. 265 


„ xxiii. 1-35 . 


. 274 


„ vi. 15-21 


. 86 


„ xxiv. 1-27 . 


. 276 


„ vi. 26-58 


. 88 


„ xxv. 1-27 


. 278 


„ vii. 


. 102 


„ xxvi. . 


. 280 


„ ix. 


. 104 


„ xxvii. . 


. 282 


„ x. 1-16 ; 2G-29 


. 106 


„ xxviii. 


. 284 


„ xi. 1-46 


. 114 


Rom. xii. 3 


. 94 


„ xii. 1-11 


. 158 


1 Cor. xii. 31 


. 25 


„ xii. 10-11 . 


. 114 


„ xv. 1-20 


. 206 


„ xii. 12-19 . 


. 160 


Eph. iv. 32 . 


. 287 


„ xiii. 1-17 


. ISO 


Col. iii. 13 . 


. 287 


„ xiv. 


. 184 


2 Tim. iii. 13 


. 238 


„ xvii. . 


. 186 


Jas. iii. 5 . 


. 240 


„ xviii. 2-12 . 


. 188 


Rev. i. 9 


. 239 



*** The above is an index of the headings of the Lessons, and Outlines. In 
addition to these, nearly 4000 Scripture references are interspersed in the "notes" 
and "analyses." There are also about 800 references to the various works that have 
been consulted. Indexes of these mattava would be of little use, and therefore are 
not given. 



PRINTED IN ENaUANftc 



(fatoable BooKs for Ceaclws ana Preachers. 

Published by AMERICAN TRACT SOCIETY, 

150 NASSAU ST., NEW YORK. 



THE BIBLE DICTIONARY. 

By Rev. W. W. Rand, D. D. 

Revised and enlarged, 360 illustrations (16 of which are fall 
page); 18 maps, 720 pages, 8vo. Cloth, $1.50; Sheep, $2 50; Mo- 
rocco Gilt, $3.50; Levant, $5.00. 

"Beyond all question the best Bible Dictionary that is 
before the public. 1 '— Presbyterian Beview. 

u We have full faith in the accuracy of its facts and 
figures." — Examiner. 

"Every household not supplied with it should pro- 
cure it."— Congregationalist. 

CRUDEN'S CONCORDANCE. 

A new and complete Concordance to the Holy Scriptures. 
Edited by John Eadie, D. D., LL. D., 8vo., 561 pages; Cloth, $1.00; 

Sheep, $2.25. 

BIBLE TEXT BOOK. 

12mo., 232 pages, 12 maps ; Cloth, 90 cents. 

This is a short yet comprehensive cyclopaedia of the contents 
of Holy Scripture. Bible places, persons and subjects are arranged 
alphabetically and under each word is given the texts bearing 
upon the same. 

One of the most useful Bible Helps published. 

Popular Edition, 25 cents. Postpaid, 30 cents. 

THE NEW TESTAMENT with Notes, Instructions and 
References. Pocket Edition printed on fine, thin paper, bound in 
leather, divinity circuit, red under gold edges, size 5% x 3% x % 
inches. Price, $1.00. 

The Christian Observer says : 

"The notes in this edition are exceedingly clear and 
pointed. They go right to the root of the matter. They 
are brief, and yet full of thought and information. 
There are introductions to the Epistles explaining their 
general scope." 

FAMILY BIBLE.— Pocket Edition with Notes, Instructions, Maps and Tables. 

3 volumes, 2,676 pages, 16mo. Price per set, Cloth $3.00 ; Sheep $5.00. 
SACRED GEOGRAPHY AND ANTIQUITIES.— By Prof. E. P. Barrows, D. D. 

8vo.,685pa^es; Cloth $2.25. 
COMPANION TO THE BIBLE.— By Prof. E. P. Barrows, D. D. 8vo., 639 

pages ; Cloth $1.75. 
BIBLICAL HISTORY AND GEOGRAPHY.-By Rev. H. S. Osborn, LL. D 

12mo., 312 pages ; Cloth $1.25. 
BIBLE READER'S GUIDE.— By Rev. F. S. Schenck, D. D. 12mo. , 340 pages 

Cloth $1.25. 

PRINTED IN ENGLAND. 



Deacidified using the Bookkeeper process. 
Neutralizing agent: Magnesium Oxide 
Treatment Date: June 2005 

PreservationTechnologies 

A WORLD LEADER IN PAPER PRESERVATION 

1 1 1 Thomson Park Drive 
Cranberry Township, PA 16066 
(724)779-2111 



LIBRARY OF CONGRESS 



014 383 967 9 * 



